LEV (Leviticus)
LEV.1 • LEV.2 • LEV.3 • LEV.4 • LEV.5 • LEV.6 • LEV.7 • LEV.8 • LEV.9 • LEV.10 • LEV.11 • LEV.12 • LEV.13 • LEV.14 • LEV.15 • LEV.16 • LEV.17 • LEV.18 • LEV.19 • LEV.20 • LEV.21 • LEV.22 • LEV.23 • LEV.24 • LEV.25 • LEV.26 • LEV.27
LEV.1
[LEV.1.1] And He called to Moses, and Yahveh spoke to him from the tent of meeting, to say. [§]
Va-yik-ra el-Mo-sheh, va-ye-dah-ber Yahveh eh-lav mei-o-hel mo-ed le-emor.
This verse describes God calling to Moses and speaking to him from the tent of meeting. 'Va-yik-ra' means 'and He called'. 'el-Mosheh' means 'to Moses'. 'Va-ye-dah-ber' means 'and He spoke'. 'Yahveh' is the proper name of God. 'eh-lav' means 'to him'. 'mei-o-hel mo-ed' means 'from the tent of meeting'. 'le-emor' means 'to say'.
[LEV.1.2] Speak to the children of Israel and say to them, ‘When anyone among you wishes to offer a sacrifice to Yahveh, it must be from the animals – from the cattle or from the sheep – that you offer your sacrifices.’ [§]
dah-VEHR el-buh-NAY yis-rah-AYL vuh-ah-mahr-TA ah-LEH-hem ah-DAHM kee-yahk-REEV mee-KHEM kar-BAHN lah-yah-VEH meen-hah-buh-heh-MAH meen-hah-bah-KAR oo-meen-hah-tsoh-AN tahk-ree-BOO et-kar-bahn-KHEM.
This verse instructs speaking to the children of Israel, and telling them about sacrifices they may offer to Yahveh. It specifies that acceptable sacrifices come from the animals, specifically cattle and sheep.
[LEV.1.3] If its sacrifice is a burnt offering from the cattle, a male without blemish he shall offer it at the entrance of the tent of meeting, he shall offer it for acceptance before Yahveh. [§]
im-olah karvano min-habakar zakhar tamim yakrivenu el-petach ohel moed yakriv oto lirsono lifnei Yahveh.
This verse details the offering of a sacrifice. "Im" means "if". "Olah" refers to a burnt offering. "Karvano" means "its sacrifice". "Min-habakar" means "from the cattle". "Zakhar" means "male". "Tamim" means "perfect" or "without blemish". "Yakrivenu" means "he shall offer it". "El-petach ohel moed" means "at the entrance of the tent of meeting". "Yakriv oto" means "he shall offer it". "Lirsono" means "for acceptance" or "to be pleasing". "Lifnei Yahveh" means "before Yahveh".
[LEV.1.4] And he will lean his hand on the head of the burnt offering, and it will be accepted to him to atone for him. [§]
ve-sa-mach ya-do al rosh ha-o-lah ve-neer-tzah lo le-khap-per a-lav
This verse describes the act of a priest placing his hand on the head of a burnt offering, and it being accepted to atone for them. 'Ve' means 'and'. 'Samach' means 'to support' or 'to lean on'. 'Yado' means 'his hand'. 'Al' means 'on'. 'Rosh' means 'head'. 'Ha-olah' means 'the burnt offering'. 'Ve-neer-tzah' means 'and it was accepted'. 'Lo' means 'to him'. 'Le-khap-per' means 'to atone'. 'A-lav' means 'for him'.
[LEV.1.5] And he slaughtered the bull before Yahveh, and the sons of Aaron, the priests, brought near the blood, and they dashed the blood around upon the altar, at the opening of the tent of meeting. [§]
v'shachat et-ben habakar lifnei Yahveh v'hikrivu benei Aharon hakohenim et-hadam vezarku et-hadam al-hamizbeach saviv asher-petach ohel moed.
This verse describes a sacrifice being offered to Yahveh. 'V'shachat' means 'and he slaughtered'. 'Ben habakar' means 'son of the bull', or simply 'the bull'. 'Lifnei Yahveh' means 'before Yahveh'. 'V'hikrivu' means 'and they brought near'. 'Benei Aharon hakohenim' means 'the sons of Aaron the priests'. 'Et-hadam' means 'the blood'. 'Vezarku' means 'and they dashed'. 'Al-hamizbeach' means 'upon the altar'. 'Saviv' means 'around'. 'Asher-petach ohel moed' means 'the opening of the tent of meeting'.
[LEV.1.6] And he shall peel the burnt offering and he shall cut it into its pieces. [§]
vehifshijt et-ha'olah venittach otah lintechayha
This verse describes the process of preparing a burnt offering. 'Vehifshijt' means 'and he shall peel'. 'Et-ha'olah' means 'the burnt offering'. 'Venittach' means 'and he shall cut'. 'Otah' means 'it'. 'Lintechayha' means 'into its pieces'.
[LEV.1.7] And the sons of Aaron, the priest, will place fire on the altar, and they will arrange wood on the fire. [§]
ve-nat-nu bnei ahah-ron ha-ko-hen esh al-ham-iz-be-ach ve-ar-chu et-zeem al-ha-esh.
This verse describes the sons of Aaron, the priests, placing fire on the altar and arranging wood upon it. 'Bnei' means sons. 'Ahahron' is Aaron. 'Ha-kohen' means 'the priest.' 'Esh' means fire. 'Al' means on. 'Ham-iz-be-ach' means 'the altar.' 'Ve-ar-chu' means 'and they arranged.' 'Et-zeem' means 'the wood.' 'Ha-esh' means 'the fire'.
[LEV.1.8] And the sons of Aaron, the priests, arranged the cuts, the head, and the fat upon the wood which was upon the fire which was upon the altar. [§]
v'arko beni aharon hakohenim et han'tachim et-harosh v'et-hapader al-ha'etzim asher al-ha'esh asher al-hamizbeach.
This verse describes the priests, the sons of Aaron, arranging the portions of the sacrifice – the cuts, the head, and the fat – upon the wood which is upon the fire, which is upon the altar. Each word is translated as literally as possible, preserving the structure of the original sentence. 'Beni' means 'sons of,' 'Aharon' is Aaron, 'hakohenim' is the priests, 'et' is a direct object marker, 'han'tachim' are the cuts, 'harosh' is the head, 'hapader' is the fat, 'al' means 'upon,' 'ha'etzim' are the wood, 'ha'esh' is the fire, and 'hamizbeach' is the altar.
[LEV.1.9] And they shall bring it near, and shall wash its legs/thighs in water, and the priest shall make all of the altar to smoke as a burnt offering, fire, a pleasing aroma to Yahveh. [§]
vekirvo ukhra’av yirchatz bamayim vehiktir hakhohen et hakol hamizbechah olah isheh reiyach nichoch layahveh.
This verse details the ritual cleansing and offering procedures for a sacrifice. 'Vekirvo' means 'and they shall bring near'. 'Ukhra’av' refers to 'its legs/thighs'. 'Yirchatz bamayim' means 'shall wash in the water'. 'Vehiktir hakhohen' means 'and the priest shall make to smoke'. 'Et hakol hamizbechah' is 'all of the altar'. 'Olah isheh' means 'a burnt offering, fire'. 'Reiyach nichoch layahveh' means 'a pleasing aroma to Yahveh'.
[LEV.1.10] And if his offering is from the flock, from the lambs or from the goats, for a burnt offering, a male, perfect, he shall bring it. [§]
ve-im-min-ha-tson kar-ba-no min-ha-ke-sa-vim o min-ha-iz-zim le-o-lah za-char ta-mim ya-kree-ven-nu.
This verse details an offering. 've-im' means 'and if'. 'min-ha-tson' means 'from the flock'. 'kar-ba-no' means 'his offering'. 'min-ha-ke-sa-vim' means 'from the lambs'. 'o' means 'or'. 'min-ha-iz-zim' means 'from the goats'. 'le-o-lah' means 'for a burnt offering'. 'za-char' means 'male'. 'ta-mim' means 'perfect'. 'ya-kree-ven-nu' means 'he shall bring it'.
[LEV.1.11] And he shall slaughter it upon the thigh of the altar northward before Yahveh, and the sons of Aaron, the priests, shall throw its blood upon the altar around. [§]
vəšāḥaṭ ʾōtō ʿal yereḵ hamizbēaḥ ṣāp̄ōnā lifnê Yahveh vəzārqū bənê ʾăhărōn hakkōhănîm ʾet-dāmō ʿal-hamizbēaḥ sābîḇ.
This verse describes a sacrificial ritual. 'vəšāḥaṭ' means 'and he shall slaughter'. 'ʾōtō' is 'it' or 'him', referring to the sacrifice. 'ʿal yereḵ hamizbēaḥ' means 'upon the thigh of the altar'. 'ṣāp̄ōnā' means 'northward'. 'lifnê Yahveh' means 'before Yahveh'. 'vəzārqū' means 'and they shall throw'. 'bənê ʾăhărōn hakkōhănîm' means 'the sons of Aaron, the priests'. 'ʾet-dāmō' means 'its blood'. 'ʿal-hamizbēaḥ' means 'upon the altar'. 'sābîḇ' means 'around'.
[LEV.1.12] And dissect it into its pieces, and its head and its fat. And the priest arranged them upon the timbers which are upon the fire which is upon the altar. [§]
ve-nitach oto li-netachav, ve-et rosho ve-et pidro, ve-arak hakohen otam al haetzim asher al haesh asher al hamizbeach.
This verse describes the ritualistic dismemberment and burning of an animal sacrifice. 'Ve' means 'and'. 'Nitach' means 'to dissect'. 'Oto' means 'him/it'. 'Li-netachav' means 'into its pieces'. 'Et' is a grammatical marker with no direct translation, indicating the definite object. 'Rosho' means 'its head'. 'Pidro' means 'its fat'. 'Arak' means 'arranged'. 'Hakohen' means 'the priest'. 'Otam' means 'them'. 'Al' means 'upon'. 'Haetzim' means 'the timbers'. 'Asher' means 'which/that'. 'Haesh' means 'the fire'. 'Hamizbeach' means 'the altar'.
[LEV.1.13] And the internal organs and the limbs shall be washed in water, and the priest shall bring the whole thing and offer upon the altar a burnt offering. It is a fire offering, a pleasing aroma to Yahveh. [§]
vehaqerev vehakeraim yirhas babamiyim vehikriv hakohen et hakol vehiktir hamizbeachah olah hu isheh reich nichoch layahveh.
This verse describes the purification ritual for a priest after a possible contact with something unclean, specifically after contact with a carcass or bodily fluids. It details the washing of the body parts and the offering of a burnt offering as a means of atonement and restoration to a state of ritual purity. 'Qerev' refers to the internal organs, or sometimes the intestines. 'Keraim' refers to the limbs, particularly the arms and legs. 'Mizbeachah' is the altar. 'Olah' is a burnt offering. 'Reich nichoch' means a pleasing aroma. 'Layahveh' means to Yahveh.
[LEV.1.14] And if from the birds is an ascending offering, his offering to Yahveh, then he shall bring near from the turtledoves or from the young of the dove his offering. [§]
ve-im min-ha-of oleh korbanoh la-Yahveh ve-hikriv min-ha-torim o min-benei ha-yonah et-korbanoh.
This verse discusses offerings brought to Yahveh. It specifies that if the offering is from birds, it must be either turtledoves or young pigeons. 'Of' means bird. 'Oleh' means ascending, in this context referring to an offering. 'Korbanoh' means 'his offering'. 'La-Yahveh' is 'to Yahveh'. 'Hikriv' is 'he shall bring near'. 'Torim' are turtledoves. 'Benei ha-yonah' are the young of the dove (pigeons). 'Et' is a grammatical marker denoting a direct object.
[LEV.1.15] And the priest shall bring it to the altar and strike its head, and the priest shall burn the offering. And its blood shall be found on the wall of the altar. [§]
ve-hee-ree-vo ha-ko-hen el-ha-meez-bay-ah oo-ma-lak et-ro-sho ve-hee-tee-r ha-meez-bay-ah ve-nim-tsah da-mo al-keer ha-meez-bay-ah
This verse describes the ritual of an offering. A priest brings the offering to the altar, strikes its head, and burns it. The blood of the offering is then smeared on the side of the altar.
[LEV.1.16] And he will remove its dread in its burning, and he will cast it near the altar before the place of fertilizer. [§]
ve-he-sir et-mur-a-to be-no-tzah-tah ve-hish-lik o-tah eitzel ham-iz-be-ach ked-mah el-me-kom had-dash-en
This verse describes the removal of a portion of the bull sacrifice and its placement near the altar. "ve-he-sir" means 'and he will remove'. "et-mur-a-to" means 'its fear' or 'its dread' (referring to the covering). "be-no-tzah-tah" means 'in its burning'. "ve-hish-lik" means 'and he will cast'. "o-tah" means 'it'. "eitzel" means 'near'. "ham-iz-be-ach" means 'the altar'. "ked-mah" means 'before' or 'east'. "el-me-kom had-dash-en" means 'to the place of the fertilizer' or 'the place of ashes'.
[LEV.1.17] And he shall split it with its wings, not to divide it, and the priest shall offer it on the altar, upon the wood that is upon the fire. It is a burnt offering, fire, a pleasant fragrance to Yahveh. [§]
ve-sis-sa oto bich-na-pav lo yav-deel ve-hik-teer oto ha-co-hen ha-miz-bay-ach al-ha-etz-im asher al-ha-esh olah hu ish-eh rey-ach nich-och la-Yahveh.
This verse details the ritualistic sacrifice of a bird, specifically how it is to be split and burned on the altar as an offering to Yahveh. 'Ve' means 'and'. 'Oto' means 'him' or 'it'. 'Bich-na-pav' means 'with its wings'. 'Lo yav-deel' means 'not to divide'. 'Ha-co-hen' means 'the priest'. 'Ha-miz-bay-ach' means 'the altar'. 'Al-ha-etz-im' means 'upon the wood'. 'Asher' means 'that is'. 'Al-ha-esh' means 'upon the fire'. 'Olah' means 'a burnt offering'. 'Hu' means 'it is'. 'Ish-eh' means 'fire'. 'Rey-ach' means 'a fragrance'. 'Nich-och' means 'pleasant'. 'La-Yahveh' means 'to Yahveh'.
LEV.2
[LEV.2.1] And if a life brings near an offering of a grain offering to Yahveh, it will be fine flour, its offering. And it will pour oil upon it, and put incense upon it. [§]
ve-ne-fesh ki-ta-kriv kor-ban min-chah la-Yahveh so-let yih-yeh kor-ba-no ve-ya-tzak a-lay-ha sheh-men ve-na-tan a-lay-ha le-vo-nah.
This verse describes an offering of fine flour. "nefesh" refers to a life or person bringing the offering. "takriv" means to bring near or offer. "korban" means offering. "minchah" is a grain offering. "la-Yahveh" means to Yahveh. "solet" means fine flour. "yihyeh" means it will be. "korbano" means its offering. "yatzak" means to pour. "a-lay-ha" means upon it. "shemen" means oil. "natan" means to put. "levonah" means incense.
[LEV.2.2] And she shall bring it to the sons of Aaron, the priests, and he shall take from it a handful of its flour and from its oil upon all its frankincense. And the priest shall make smoke of its memorial portion upon the altar, fire, a pleasing smell to Yahveh. [§]
vehivi’ah el-b’nei aharon hakohenim v’kamatz misham m’lo kumtzo misaltah u’mish’menah al kol-levonatah vehiktir hakohen et-azkaratah hamizbe’ach ishah reich nachoch liyaveh.
This verse describes the offering of a grain offering. 'Vehivi’ah' means 'and she shall bring'. 'B’nei Aharon hakohenim' means 'the sons of Aaron, the priests'. 'V’kamatz' means 'and he shall take'. 'Misham' means 'from it'. 'M’lo kumtzo' means 'a handful'. 'Misaltah' means 'from its flour'. 'U’mish’menah' means 'and from its oil'. 'Al kol-levonatah' means 'upon all its frankincense'. 'Vehiktir' means 'and he shall make smoke'. 'Hakohen' means 'the priest'. 'Et-azkaratah' means 'its memorial portion'. 'Hamizbe’ach' means 'the altar'. 'Ishah' means 'fire'. 'Reich nachoch' means 'a pleasing smell'. 'Liyaveh' means 'to Yahveh'.
[LEV.2.3] And what remains from the meal offering will belong to Aaron and his sons; it is holiness, holiest, from the offerings of Yahveh. [§]
vehahnotehret min-haminhah le-aharon ulevanav kodesh kadashim meeshey yahveh.
This verse discusses what remains of the meal offering. "Hahnotehret" means the remaining. "min-haminhah" means from the meal offering. "le-aharon ulevanav" means to Aaron and his sons. "Kodesh kadashim" means 'holiness, holiest'. "meeshey" means 'from the fire of' or 'from the offerings of'. "Yahveh" is the proper name of God.
[LEV.2.4] And when you bring near an offering, a grain offering baked in an oven – fine flour, loaves of unleavened bread mixed with oil, and thin wafers of unleavened bread smeared with oil. [§]
vekhi takriv korban minchah maafeh tannur solet challot matzot belulot bashamen ureqiqei matzot meshuchim bashamen.
This verse describes an offering of a grain offering baked in an oven. 'Takriv' means 'you bring near'. 'Korban' is 'offering'. 'Minchah' is 'grain offering'. 'Maafeh tannur' is 'baked in an oven'. 'Solet' is 'fine flour'. 'Challot matzot' refers to loaves of unleavened bread. 'Belulot bashamen' means 'mixed with oil'. 'Reqiqei matzot' means 'thin wafers of unleavened bread'. 'Meshuchim bashamen' means 'smeared with oil'.
[LEV.2.5] And if a grain offering is on the griddle, your sacrifice shall be fine flour mixed with oil, unleavened it shall be. [§]
ve-im-min-chah al-ha-mach-vah-vat kar-vah-nech-ah so-let be-lu-lah ba-sheh-men mah-tzah tee-heh.
This verse describes an offering. 'Minchah' refers to a grain offering. It specifies that if the offering is made on a griddle, it must be fine flour mixed with oil, and unleavened.
[LEV.2.6] You will entice it with adornments and pour oil upon it. It is an offering. [§]
pah-thoth oh-tah pee-teem ve-yah-tsak-tah ah-lay-hah sha-men min-chah hee.
This verse describes anointing something with oil as an offering. 'Pathoth' means 'to entice' or 'persuade,' but here seems to indicate adorning or preparing. 'Otah' is 'her' or 'it.' 'Pitím' means enticements or persuasions, but is used here to describe adornments. 'Yahveh-tsaktah' means 'you will pour.' 'Alehah' means 'upon it.' 'Shamen' means 'oil.' 'Minchah' means 'offering.' 'Hee' means 'it is.'
[LEV.2.7] And if the offering of your sacrifice is fine flour, it shall be made with oil. [§]
veh-eem-min-chat mar-che-shet kor-ba-ne-cha so-let bas-she-men te-eh-seh
This verse discusses a grain offering as a sacrifice. 'Minchat' refers to a grain offering. 'Marcheshet' denotes a fine flour. 'Korban' is a sacrifice or offering. 'Solet' means fine flour. 'Bashemen' means with oil. 'Te'ehseh' means it will be made.
[LEV.2.8] And you shall bring the grain offering that is made from these to Yahveh, and you shall offer it to the priest, and you shall present it to the altar. [§]
vehivei'ta et-haminchah asher ye'aseh me'eleh layahveh vehikrivah el-hakoh'en vehiggishah el-hamizbeach.
This verse describes bringing a grain offering to Yahveh. "vehivei'ta" means 'and you shall bring'. "et-haminchah" means 'the grain offering'. "asher" means 'that' or 'which'. "ye'aseh" means 'is made'. "me'eleh" means 'from these'. "layahveh" means 'to Yahveh'. "vehikrivah" means 'and you shall offer'. "el-hakoh'en" means 'to the priest'. "vehiggishah" means 'and you shall present'. "el-hamizbeach" means 'to the altar'.
[LEV.2.9] And the priest will lift from the offering its memorial portion, and he will make smoke of it on the altar, a fire of a pleasing aroma to Yahveh. [§]
ve-herim ha-kohen min-ha-minchah et-azkaratah ve-hik-tir ha-miz-beh-ah ish-eh rei-ach ni-choch la-Yahveh.
This verse describes a priest taking a portion of the grain offering and burning it on the altar as a pleasing aroma to Yahveh. 'Ve' means 'and'. 'Herim' means 'he will lift'. 'Ha-kohen' means 'the priest'. 'Min-ha-minchah' means 'from the offering'. 'Et-azkaratah' means 'its memorial portion'. 'Ve-hik-tir' means 'and he will make smoke of'. 'Ha-miz-beh-ah' means 'the altar'. 'Ish-eh' means 'fire'. 'Rei-ach ni-choch' means 'a pleasing aroma'. 'La-Yahveh' means 'to Yahveh'.
[LEV.2.10] And the remaining portion from the meal offering belongs to Aaron and to his sons; it is most holy from the fire offerings of Yahveh. [§]
vehahannoteret min-hamminchah leaharon ulevanav kodesh kadashim me'ishei Yahveh.
This verse concerns the remaining portion of the meal offering. 'Vehahannoteret' means 'and the remaining'. 'Min-hamminchah' means 'from the meal offering'. 'Leaharon ulevanav' means 'to Aaron and to his sons'. 'Kodesh kadashim' is a repetition meaning 'most holy'. 'Me'ishei Yahveh' means 'from the fire offerings of Yahveh'.
[LEV.2.11] All of the meal offering that you bring to Yahveh should not be made with leaven, because any leaven and any honey must not be offered from it as a burnt offering to Yahveh. [§]
kal-hamminchah asher takribu liyahveh lo te'aseh chametz ki kol-se'or vechol-devash lo-taktiroo mimenu isheh laiyhveh.
This verse discusses offerings made to Yahveh. It states that all meal offerings brought to Yahveh should not be made with leaven. Specifically, it prohibits offering anything containing leaven or honey as a burnt offering to Yahveh.
[LEV.2.12] An offering of firstfruits you shall bring near them to Yahveh, and they shall not ascend to the altar as a pleasing aroma. [§]
kar-ban re-eh-sheet tak-ree-boo o-tam le-yahveh ve-el-ha-miz-bay-ach lo-ya-ah-loo le-ray-ach nee-choach.
This verse discusses offerings. 'Karban' refers to an offering or sacrifice. 'Re-eh-sheet' means the firstfruits. 'Tak-ree-boo' is a command meaning 'bring near'. 'O-tam' means 'them'. 'Le-yahveh' means 'to Yahveh'. 'Ve-el-ha-miz-bay-ach' means 'and to the altar'. 'Lo-ya-ah-loo' means 'they shall not ascend'. 'Le-ray-ach nee-choach' means 'as a pleasing aroma'. The verse essentially instructs the people to bring their firstfruits as an offering to Yahveh, and specifies they are not to ascend to the altar.
[LEV.2.13] And all of your offerings you shall salt with salt, and you shall not omit the salt of the covenant of the Gods from your offering, upon all of your offerings you shall offer salt. [§]
vekhol-korban mikhateka bamelah timlah velo tashbit melakh berit Eloheykha me'al mikhatheka al kol-korbanekha takriv melakh.
This verse details a requirement regarding salt as part of offerings. 'Korban' refers to an offering or sacrifice. 'Mikhatheka' means 'your offering'. 'Melakh' means 'salt'. 'Berit Eloheykha' means 'the covenant of your Gods'. 'Takriv' means 'you shall offer'. The verse instructs that all offerings should be salted and that the salt of the covenant of the Gods should not be omitted from any offering.
[LEV.2.14] And if you bring near an offering of first fruits to Yahveh, barley roasted in the fire, a geresh of Carmel, you shall bring near the offering of your first fruits. [§]
ve-im-takriv minchat bikkurim la-Yahveh aviv kalui ba-esh geresh carmel takriv et minchat bikkurecha.
This verse details an offering of first fruits. "ve-im" means "and if". "takriv" means "you bring near". "minchat bikkurim" means "an offering of first fruits". "la-Yahveh" means "to Yahveh". "aviv kalui ba-esh" means "barley roasted in the fire". "geresh carmel" indicates a specific measure of barley. "takriv et minchat bikkurecha" means "you bring near the offering of your first fruits".
[LEV.2.15] And you shall give upon it oil, and you shall put upon it incense. It is an offering. [§]
ve-na-ta-ta a-lei-ha she-men ve-sa-m-ta a-lei-ha le-vo-nah min-chah hee.
This verse describes anointing something with oil and placing incense upon it, identifying it as an offering. The verb forms indicate commands being given. The word 'aleiha' means 'upon it' or 'on it', referring to a feminine singular noun not explicitly stated in this verse but understood from context. 'Shemen' is oil. 'Levonah' is incense. 'Minchah' is an offering, specifically a grain offering. 'Hee' is 'it' or 'she'.
[LEV.2.16] And the priest will make smoke of its memorial portion from its fat and from its blood upon all its incense, a fire offering to Yahveh. [§]
vehiktiyr hakohayn et azkaratah migirshah u mishamnah al kol lebonatah isheh layahveh.
This verse describes the priest offering a memorial portion of an offering. 'Vehiktiyr' means 'and the priest will make smoke of'. 'Hakohayn' means 'the priest'. 'Et azkaratah' means 'its memorial portion'. 'Migirshah u mishamnah' means 'from its fat and from its blood'. 'Al kol lebonatah' means 'upon all its incense'. 'Isheh layahveh' means 'a fire offering to Yahveh'.
LEV.3
[LEV.3.1] And if a peace offering is his sacrifice, if from the cattle he is offering, whether male or female, without blemish he shall offer it before Yahveh. [§]
veh-eem-zev-akh shlah-meem kar-bahn-oh; eem meen-hah-bah-kar hoo mahk-reev; eem-zah-khar eem-neh-keh-vah tah-meem yahk-reev-ehn-oo leef-nay Yahveh.
This verse details the requirements for a peace offering. It specifies that if the offering comes from cattle, it must be without blemish, whether male or female.
[LEV.3.2] And he shall lay his hand on the head of his sacrifice, and he shall slaughter it at the opening of the tent of meeting, and the sons of Aaron, the priests, shall sprinkle the blood around on the altar. [§]
ve-samach yado al-rosh karvano u-shchato petach ohel moed ve-zarqu bnei Aharon ha-cohanim et-ha-dam al-ha-mizbeach saviv.
This verse details the process of offering a sacrifice. 've-samach' means 'and he shall lay'. 'yado' is 'his hand'. 'al-rosh' means 'on the head'. 'karvano' is 'of his sacrifice'. 'u-shchato' means 'and he shall slaughter'. 'petach' is 'at the opening of'. 'ohel moed' is 'the tent of meeting'. 've-zarqu' means 'and they shall sprinkle'. 'bnei Aharon ha-cohanim' is 'the sons of Aaron, the priests'. 'et-ha-dam' is 'the blood'. 'al-ha-mizbeach' is 'on the altar'. 'saviv' means 'around'.
[LEV.3.3] And he must bring from the altar of the peace offerings a burnt offering to Yahveh, the fat that covers the inward parts, and all the fat that is on the inward parts. [§]
ve-hik-reev miz-bay-akh ha-shla-meem, ish-sheh la-Yahveh, et-ha-cheilev ha-mechasseh et-ha-kerev ve-et kol-ha-cheilev asher al-ha-kerev.
This verse describes an offering brought to Yahveh. It details specific parts of the peace offering that are to be burned as an offering. 'Mizbayakh' is a sacrificial altar. 'Ha-shla-meem' refers to peace offerings. 'Ish-sheh' is a burnt offering. 'Cheilev' refers to fat or the covering of fat. 'Ha-kerev' refers to the inward parts or intestines. 'Asher' means 'that is' or 'which'.
[LEV.3.4] And both kidneys, and the fat that is upon them, that is upon the loins, and the appendage that is upon the liver, upon the kidneys, he shall remove it. [§]
ve’et sh’tei ha’k’layot ve’et-ha’helev asher alehen asher al-ha’k’salim ve’et-ha’yoteret al-ha’kaved al-ha’k’layot y’sir’nah.
This verse details the removal of specific parts of an animal sacrifice. “Sh’tei ha’k’layot” means “two kidneys”. “Ha’helev” means “the fat”. “Asher alehen” means “that is upon them”. “Al-ha’k’salim” means “upon the loins”. “Ha’yoteret” means “the appendage”. “Al-ha’kaved” means “upon the liver”. “Al-ha’k’layot” again refers to “upon the kidneys”. “Y’sir’nah” means “he shall remove it”.
[LEV.3.5] And the sons of Aaron shall offer it on the altar, the burnt offering that is on the wood that is on the fire, a fire, a pleasing aroma to Yahveh. [§]
vehiktiru oto benei aharon hamizbeach al haolah asher al haetzim asher al haesh isheh reichach nichoch layahveh.
This verse describes the priests, the sons of Aaron, offering a burnt offering on the altar. 'Vehiktiru' means 'and they shall offer.' 'Oto' means 'it' or 'him,' referring to the offering. 'Benei aharon' is 'the sons of Aaron.' 'Hamizbeach' is 'the altar.' 'Al haolah' is 'on the burnt offering.' 'Asher al haetzim' is 'that which is on the wood.' 'Asher al haesh' is 'that which is on the fire.' 'Isheh' is 'a fire.' 'Reichach nichoch' is 'a pleasing aroma.' 'Layahveh' is 'to Yahveh.'
[LEV.3.6] And if from the flock his offering is for a peace offering to Yahveh, a male or a female, without blemish he shall offer it. [§]
ve-im-min-ha-tson kar-ban-o le-zevach shlamim la-Yahveh zachar o nekevah tamim yakrivennu.
This verse discusses offerings from the flock as peace offerings to Yahveh. It specifies that the offering can be male or female, but must be without blemish. 'Ve-im' means 'and if.' 'Min' means 'from.' 'Ha-tson' means 'the flock.' 'Kar-ban-o' means 'his offering.' 'Le-zevach shlamim' means 'for a peace offering.' 'La-Yahveh' means 'to Yahveh.' 'Zachar' means 'male.' 'O' means 'or.' 'Nekevah' means 'female.' 'Tamim' means 'without blemish' or 'perfect.' 'Yakrivennu' means 'he shall offer it'.
[LEV.3.7] If he offers a lamb as his offering, then he shall offer it before Yahveh. [§]
im-keshev hu makriv et-korbano ve-hikriv oto lifnei Yahveh.
This verse describes an offering. "im-keshev" means "if a lamb". "hu makriv et-korbano" means "he offers his offering". "ve-hikriv oto lifnei Yahveh" means "and he shall offer it before Yahveh".
[LEV.3.8] And he shall lean his hand upon the head of his sacrifice, and he shall slaughter it before the tent of meeting, and the sons of Aaron shall sprinkle its blood around upon the altar. [§]
ve-samach et-yado al-rosh karbano ve-shachat oto lifnei ohel moed ve-zarqu bnei Aharon et-damo al-hamizbeach saviv.
This verse describes the ritual of sacrifice. "ve-samach" means "and he shall lean". "et-yado" means "his hand". "al-rosh karbano" means "upon the head of his sacrifice". "ve-shachat oto" means "and he shall slaughter it". "lifnei ohel moed" means "before the tent of meeting". "ve-zarqu" means "and they shall sprinkle". "bnei Aharon" means "the sons of Aaron". "et-damo" means "its blood". "al-hamizbeach" means "upon the altar". "saviv" means "around".
[LEV.3.9] And he shall bring near the altar of the peace offerings an offering by fire to Yahveh. Its fat, the covering fat, complete, he shall remove before Yahveh. And the fat that covers the liver and all the fat that is upon the liver. [§]
ve-hik-reev miz-bay-ach ha-shla-meem eesh-eh la-yah-veh chevl-vo ha-al-yah tem-ee-mah le-oo-mat ha-etz-eh ye-see-ren-nah ve-et ha-chelev ha-mech-aseh et ha-ke-rev ve-et kol ha-chelev asher al ha-ke-rev.
This verse details the specific parts of a peace offering (shelamim) that are to be offered to Yahveh. It outlines which fats (chelev) are to be removed from the sacrifice and how they are to be handled. 'Mizbayach' is an altar, 'eish-eh' means offering (specifically, a fire offering), 'chelv' refers to the suet or fat covering vital organs, and 'al ha-ke-rev' refers to 'upon the liver'. 'Temimah' refers to being complete or perfect.
[LEV.3.10] And the two kidneys, and the fat that is upon them, that is upon the loins, and the fat covering upon the liver, upon the kidneys, it shall remove. [§]
ve’et sh’tei hak’layot ve’et ha’helev asher alehen asher al hak’salim ve’et hayot’eret al hakaved al hak’layot y’sirena.
This verse details the removal of specific parts of an animal during a sacrificial ritual. 'Sh’tei hak’layot' refers to 'two kidneys'. 'Ha’helev' is 'the fat'. 'Asher alehen' means 'that is upon them'. 'Al hak’salim' means 'upon the loins'. 'Hayot’eret' is 'the fat covering'. 'Hakaved' is 'the liver'. 'Y’sirena' means 'it shall remove'. The verse details which parts of the sacrifice are to be removed.
[LEV.3.11] And the priest shall cause a bread offering to ascend in smoke to Yahveh. [§]
vehiktiro ha-kohen ha-mizbeach lechem isheh le-Yahveh.
This verse describes a priest offering a bread offering upon the altar to Yahveh. 'Vehiktiro' means 'and he shall cause to ascend in smoke'. 'Ha-kohen' is 'the priest'. 'Ha-mizbeach' is 'the altar'. 'Lechem isheh' is 'bread of fire' or 'bread offering'. 'Le-Yahveh' is 'to Yahveh'.
[LEV.3.12] And if a goat is his offering, then he shall bring it near before Yahveh. [§]
ve-im ez kar-ban-o ve-hik-ree-vo lif-nei Yahveh.
This verse describes an offering of a goat. 'Ve-im' means 'and if'. 'Ez' means 'goat'. 'Kar-ban-o' means 'his offering'. 'Ve-hik-ree-vo' means 'and he shall bring it near'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God.
[LEV.3.13] And he shall place his hand upon its head, and slaughter it before the tent of meeting, and the sons of Aaron shall sprinkle its blood around the altar. [§]
ve-samach et-yado al-rosho ve-shachat oto lifnei ohel moed ve-zarqu benei aharon et-damo al-hamizbeach saviv.
This verse details the procedure for sacrificing an animal as an offering. It describes placing a hand on the animal's head, slaughtering it before the tent of meeting, and the sons of Aaron sprinkling its blood around the altar.
[LEV.3.14] And he shall bring near from it a sacrifice, a burnt offering to Yahveh, the fat that covers the liver, and all the fat that is on the liver. [§]
ve-hik-reev mee-meh-nu kar-bah-noh ee-sheh la-Yahveh et-hah-heh-lev ha-meh-kah-seh et-hah-keh-rev ve-et kol-hah-heh-lev ah-sher ah-l-hah-keh-rev.
This verse details an offering to be made. 'Ve' means 'and'. 'Hikreev' means 'he shall bring near'. 'Mee-meh-nu' means 'from it'. 'Karbah-noh' means 'a sacrifice'. 'Ee-sheh' means 'a burnt offering'. 'La-Yahveh' means 'to Yahveh'. 'Et-hah-heh-lev' means 'the fat'. 'Ha-meh-kah-seh' means 'that covers'. 'Et-hah-keh-rev' means 'the liver'. 'Ve-et kol-hah-heh-lev' means 'and all the fat'. 'Ah-sher ah-l-hah-keh-rev' means 'that is on the liver'.
[LEV.3.15] And the two kidneys, and the fat that is upon them, that is upon the loins, and the fat covering upon the liver, upon the kidneys, it shall remove. [§]
ve’et sh’tei hak’layot ve’et ha’helev asher alehen asher al hak’salim ve’et hayot’eret al hakaved al hak’layot y’sirena.
This verse details the removal of specific parts of an animal during a sacrificial ritual. 'Sh’tei hak’layot' refers to 'two kidneys'. 'Ha’helev' is 'the fat'. 'Asher alehen' means 'that is upon them'. 'Al hak’salim' means 'upon the loins'. 'Hayot’eret' is 'the fat covering'. 'Hakaved' is 'the liver'. 'Y’sirena' means 'it shall remove'. The verse details which parts of the sacrifice are to be removed.
[LEV.3.16] And the priest shall make it rise in smoke on the altar, bread of fire, for a pleasing aroma, all the fat to Yahveh. [§]
vehik'tiram hakohen hamizbeach lechem isheh lereich nichoch kol-chelev layahveh.
This verse describes an offering made by a priest on the altar. 'Vehik'tiram' means 'and he shall make rise in smoke.' 'Hakohen' is 'the priest.' 'Hamizbeach' is 'the altar.' 'Lechem isheh' means 'bread of fire' or 'a burnt offering.' 'Lereich nichoch' is 'for a pleasing aroma.' 'Kol-chelev' means 'all the fat.' 'Layahveh' means 'to Yahveh'.
[LEV.3.17] The statute of forever is for your generations in all your settlements: all fat and all blood you shall not eat. [§]
khuqat olam le-doroteikhem be-kol moshevoteikhem kol-khelev ve-kol-dam lo tokhelu.
This verse discusses a perpetual statute regarding what is not to be eaten. "khuqat" means statute or ordinance. "olam" means forever or perpetual. "doroteikhem" refers to your generations. "moshevoteikhem" refers to your settlements or dwellings. "khelev" means fat, specifically the fat covering the organs of animals. "dam" means blood. "tokhelu" means you shall eat. The negative particle "lo" means not.
LEV.4
[LEV.4.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.4.2] Speak to the children of Israel, saying: If a soul sins unintentionally against any of the commandments of Yahveh which it did not do, and then performs one of them... [§]
dabber el-bnei yisrael leemor nepesh ki techta bishgaga mikol mitzvot Yahveh asher lo teasanu veasa meiachat mehenna
This verse instructs speaking to the children of Israel regarding a soul that sins unintentionally against any of the commandments of Yahveh which were not done, and then does one of them.
[LEV.4.3] If the priest the anointed sins, causing guilt for the people, then he must offer for his sin, the one he committed, a bull calf perfect to Yahveh for a sin offering. [§]
Im hakkohen hamashiach yechta leashmat ha'am vehikriv al chatato asher chata par ben bakar tamim layahveh lechatat.
This verse discusses the sin offering to be made by the anointed priest on behalf of the people. 'Hakkohen hamashiach' means 'the priest the anointed'. 'Leashmat ha'am' means 'for the guilt of the people'. 'Chatato' refers to his sin. 'Par ben bakar' is 'a bull son of cattle', meaning a bull calf. 'Tamim' means 'perfect' or 'without blemish'. 'Layahveh' means 'to Yahveh'. 'Lechatat' is 'for a sin offering'.
[LEV.4.4] And he shall bring the bull to the entrance of the tent of meeting before Yahveh, and shall lay his hand upon the head of the bull, and shall slaughter the bull before Yahveh. [§]
vehevî’ ‘et-happār ‘el-petah ‘ōhel mō‘ed lifnê Yahveh, vesāmakh ‘et-yādō ‘al-rōsh happār, vesāḥaṭ ‘et-happār lifnê Yahveh.
This verse describes the ritual sacrifice of a bull. It details bringing the bull to the entrance of the tent of meeting and laying one’s hand on the bull’s head before slaughtering it before Yahveh.
[LEV.4.5] And the priest, the anointed one, will take from the blood of the bull, and he will bring it to the tent of meeting. [§]
ve-la-kach ha-ko-hen ha-ma-shich mi-dam ha-par ve-he-vi oto el-o-hel mo-ed
This verse describes the priest, the anointed one, taking blood from the bull and bringing it to the tent of meeting. ‘Ve’ means ‘and’. ‘Lakach’ means ‘he took’. ‘Ha-kohen’ means ‘the priest’. ‘Ha-mashich’ means ‘the anointed one’. ‘Midam’ means ‘from the blood’. ‘Ha-par’ means ‘the bull’. ‘Hevi’ means ‘he brought’. ‘Oto’ means ‘it’ or ‘him’. ‘El’ means ‘to’. ‘Ohel’ means ‘tent’. ‘Moed’ means ‘meeting’.
[LEV.4.6] And the priest shall dip his finger into the blood, and he shall sprinkle from the blood seven times before Yahveh towards the face of the veil of the holy place. [§]
ve-ta-val ha-ko-hen et-etz-ba-o bad-dam ve-hi-za min-ha-dam she-va pe-a-mim lif-nei Yahveh et-pnei pa-roch-et ha-ko-desh.
This verse describes a ritual performed by a priest involving dipping a finger into blood and sprinkling it seven times before Yahveh, specifically towards the veil of the sanctuary. "ve" means and, "ta-val" means to dip, "ha-ko-hen" means the priest, "et-etz-ba-o" means his finger, "bad-dam" means in the blood, "ve-hi-za" means and he will sprinkle, "min-ha-dam" means from the blood, "she-va" means seven, "pe-a-mim" means times, "lif-nei" means before, "Yahveh" is the divine name, "et-pnei" means towards the face of, "pa-roch-et" means the veil, and "ha-ko-desh" means the holy place.
[LEV.4.7] And the priest will give from the blood upon the horns of the altar of incense, the incense of the spices, before Yahveh, which is in the tent of meeting. And all the blood of the bull he will pour out at the base of the altar of the burnt offering, which is at the entrance of the tent of meeting. [§]
ve-na-tan ha-ko-hen min-ha-dam al-kar-not miz-bach ket-oret ha-sa-mim lif-nei ye-ho-vah a-sher be-o-hel mo-ed ve-et kol-dam ha-par yish-poch el-yes-od miz-bach ha-o-lah a-sher-pe-tach o-hel mo-ed.
This verse describes the ritual of atonement involving the sacrifice of a bull. The priest takes blood from the bull and applies it to the horns of the altar of incense and to the base of the altar of burnt offering. It specifies these actions occur before Yahveh, within the tent of meeting.
[LEV.4.8] And all the fat of the bull of the sin offering he shall remove from it, the fat that covers the entrails, and all the fat that is on the entrails. [§]
ve'et kol chelev par ha'chatat yarim mimenu et ha'chelev hamekasseh al ha'kerev ve'et kol ha'chelev asher al ha'kerev
This verse details the removal of the fat from a sin offering bull. 'Chelev' refers to the fat covering vital organs. 'Par ha'chatat' means 'the bull of the sin offering'. The phrase 'asher al ha'kerev' means 'that is on the entrails'. The verb 'yarim' means 'he shall lift' or 'remove'.
[LEV.4.9] And the two kidneys and the fat that is upon them, that is upon the loins, and the covering upon the liver, upon the kidneys, he will remove it. [§]
ve’et sh’tei ha’k’layot ve’et ha’helev asher ‘aleihen asher ‘al ha’k’salim ve’et ha’yot’eret ‘al ha’kaved ‘al ha’k’layot y’sirena.
This verse details the removal of specific parts of an animal sacrifice. 'Sh'tei' means 'two.' 'Ha’k’layot' means 'the kidneys.' 'Ha’helev' means 'the fat.' 'Asher’ means 'that which' or 'which.' '‘Al’ means 'upon' or 'over.' 'Ha’k’salim' means 'the loins.' 'Ha’yot’eret' means 'the covering.' 'Ha’kaved' means 'the liver.' 'Y’sirena' means 'he will remove it'.
[LEV.4.10] As a bull is offered as a sacrifice of the peace offerings, and the priest makes smoke from it on the altar of the burnt offering. [§]
ka'asher yooram mishor zevach hashalomim vehektiram hakochen al mizbach ha'olah.
This verse describes the offering of a bull as a peace offering and its burning by the priest on the altar of burnt offering. "ka'asher" means 'as' or 'when'. "yooram" is a verb meaning 'he will offer' or 'it will be offered'. "mishor" is 'bull'. "zevach" means 'sacrifice'. "hashalomim" means 'the peace offerings'. "vehektiram" means 'and he will make smoke from it' (burn it). "hakochen" means 'the priest'. "al" means 'on'. "mizbach" means 'altar'. "ha'olah" means 'the burnt offering'.
[LEV.4.11] And the hide of the young bull, and all of its flesh, upon its head and upon its limbs, and its innards and its dung. [§]
ve'et-or ha-par ve'et-kol-besarov al-roshov ve'al-kera'av vekirbo ufirsho.
This verse describes the ritual for dealing with a young bull that has been sacrificed for a sin offering. It details how the hide and all of its flesh are to be carried, and where it should be burned. 'Or' means hide or skin. 'Par' means young bull. 'Besar' means flesh. 'Rosh' means head. 'Kera'av' means its limbs or legs. 'Kirbo' means its innards. 'Pirsho' means its dung.
[LEV.4.12] And he shall take all the animal outside the camp to a pure place, to the pouring out of the fertilizer, and shall burn it completely on wood with fire, on the pouring out of the fertilizer it shall be burned. [§]
Vehotzee et kol hapar el michutz lamachaneh el makom tahor el shefech hadeshen vesaraf oto al eetzim baesh al shefech hadeshen yissaref.
This verse details the ritual purification process for an animal that is considered unclean. 'Hapar' refers to an animal, specifically a bull or goat in context. 'Michutz lamachaneh' means outside the camp. 'Makom tahor' refers to a pure place. 'Shefech hadeshen' means the pouring out of the fertilizer, which is essentially the ash heap or designated waste area. 'Saraph' means to burn completely. 'Eetzim' means wood, and 'baesh' means fire. The verse details taking the animal outside the camp to a pure place, the ash heap, and completely burning it on wood with fire. The final clause reiterates that it will be burned on the ash heap.
[LEV.4.13] And if all the assembly of Israel goes astray, and a matter is hidden from the eyes of the community, and they do one of all the commands of Yahveh which should not be done, then they will be guilty. [§]
ve-im kol-adat yisrael yishgu ve-neelam davar me-einei ha-kahal ve-asu achat mi-kol-mitzvot Yahveh asher lo-teasanah ve-ashmu.
This verse discusses a scenario where the entire assembly of Israel errs, and a matter is hidden from the community's eyes. They then proceed to do one of the commands of Yahveh that should not be done, and they will be guilty.
[LEV.4.14] And the sin will be known, the one they have sinned upon. And the assembly shall offer a bull, a son of a cow, for a sin offering, and they shall bring it before the tent of meeting. [§]
və·nō·ḏə·‘āh ha·ḥaṭ·ṭā’t ’ă·šer ḥā·ṭə’ū ‘ā·le·hā və·hiqrīvū ha·qā·hāl par ben-bā·qār lə·ḥaṭ·ṭā’t və·hēvī’ū ’ō·tō lif·nē ’ō·hel mō·‘ēḏ.
This verse details a sin offering ritual. It specifies that the sin will be known, and that the assembly should bring a bull as a sin offering before the tent of meeting. The words used for God are not present in this verse, so no translation of divine names is necessary.
[LEV.4.15] And the elders of the congregation will place their hands on the head of the bull before Yahveh, and they will slaughter the bull before Yahveh. [§]
ve-sam-ku zik-nei ha-e-da et-ye-dei-hem al-rosh ha-par lif-nei Yahveh ve-shachat et-ha-par lif-nei Yahveh.
This verse describes the placing of hands on the head of a bull as part of a sacrificial ritual, and then the slaughtering of that bull. 'Ziknei ha-eda' refers to the elders of the congregation. 'Rosh' means head. 'Par' means bull. 'Lifnei' means before. 'Shachat' means to slaughter. 'Et' is a grammatical particle marking the definite direct object.
[LEV.4.16] And the priest, the anointed one, will bring blood from the bull to the tent of meeting. [§]
veh-hee-vee ha-ko-hen ha-ma-shee-ach mee-dahm ha-par el-oh-hel mo-ed
This verse describes the priest, the anointed one, bringing blood of the bull to the tent of meeting. 'Veh' means 'and'. 'Heevee' means 'he will bring'. 'Ha-kohen' means 'the priest'. 'Ha-mashiah' means 'the anointed one'. 'Mee-dam' means 'from blood'. 'Ha-par' means 'the bull'. 'El' means 'to'. 'Oh-hel' means 'tent'. 'Mo-ed' means 'meeting'.
[LEV.4.17] And the priest shall dip his finger into the blood, and sprinkle seven times before Yahveh, toward the face of the veil. [§]
ve-ta-val ha-ko-hen etz-ba-o min-ha-dam ve-hiz-za she-va pe-a-mim lif-nei Yahveh et pe-nei ha-pa-ro-chet.
This verse describes the ritual of a priest dipping his finger into blood and sprinkling it seven times before Yahveh, specifically towards the veil. 'Ve' means 'and'. 'Tabal' means 'to dip'. 'Ha-kohen' means 'the priest'. 'Etzba'o' means 'his finger'. 'Min-ha-dam' means 'from the blood'. 'Hizza' means 'to sprinkle'. 'Sheva pe'amim' means 'seven times'. 'Lifnei Yahveh' means 'before Yahveh'. 'Et pe-nei ha-parochet' means 'the face of the veil'.
[LEV.4.18] And from the blood he will put upon the horns of the altar which is before Yahveh, which is in the tent of meeting, and all the blood he will pour upon the foundation of the altar of the burnt offering, which is the opening of the tent of meeting. [§]
oo-min-hah-dahm yee-ten | al-kahr-noht hah-meez-bay-ahkh ah-sher lee-fneh-ee Yahveh ah-sher beh-oh-hel moh-ed ve-et kol-hah-dahm yeesh-pohkh el-yes-od meez-bahkh hah-oh-lahh ah-sher-peh-tahx oh-hel moh-ed.
This verse details the ritualistic application of blood as part of a sacrificial offering. 'Min' means 'from'. 'Hadamm' means 'the blood'. 'Yitten' means 'he will give/put'. 'Al' means 'upon'. 'Karnot' means 'the horns'. 'Hamizbeach' means 'the altar'. 'Asher' means 'which'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Be'ohel' means 'in the tent'. 'Moed' means 'meeting/appointment'. 'Ve'et' is a conjunction meaning 'and'. 'Kol' means 'all'. 'Yishpoch' means 'he will pour'. 'El' means 'to/upon'. 'Yesod' means 'the foundation'. 'Mizbach' means 'the altar'. 'Haolah' means 'the burnt offering'. 'Petach' means 'the opening/entrance'.
[LEV.4.19] And all of its fat he will lift from it, and he will burn the fat on the altar. [§]
ve'et kol-helbo yarim mimeno vehektir hamizbecha
This verse details a ritual offering. 've'et' means 'and'. 'kol' means 'all'. 'helbo' refers to the fat of the offering. 'yarim' means 'he will lift'. 'mimeno' means 'from it'. 'vehektir' means 'and he will burn'. 'hamizbecha' means 'the altar'.
[LEV.4.20] And he shall make for the bull as he made for the bull of the sin offering, so shall he do for him. And the priest shall atone for them, and they will be forgiven. [§]
ve'asah lappar ka'asher asah lephar hahatat ken ya'aseh lo vekiper alehem hakohen venislach lahem.
This verse details the ritual for atonement. 'Ve'asah' means 'and he shall make'. 'Lappar' means 'for the bull'. 'Ka'asher' means 'as'. 'Asah' means 'he made'. 'Lephar' means 'for the bull'. 'Hahata'at' means 'the sin offering'. 'Ken' means 'so'. 'Ya'aseh' means 'he shall make'. 'Lo' means 'to him'. 'Vekipper' means 'and he shall atone'. 'Alehem' means 'for them'. 'Hakohen' means 'the priest'. 'Venislach' means 'and will be forgiven'. 'Lahem' means 'to them'.
[LEV.4.21] And he shall bring out the bull outside the camp, and burn it, as he burned the first bull. It is the sin offering of the congregation. [§]
vehotzi et-hapar el-michutz la-machane ve-saraf oto kaasher saraf et-hapar ha-rishon chatat ha-kahal hu.
This verse details the ritual sacrifice of a bull as a sin offering for the congregation. 'vehotzi' means 'and he shall bring out'. 'et-hapar' means 'the bull'. 'el-michutz la-machane' means 'outside the camp'. 've-saraf oto' means 'and he shall burn it'. 'kaasher saraf et-hapar ha-rishon' means 'as he burned the first bull'. 'chatat ha-kahal hu' means 'it is the sin offering of the congregation'.
[LEV.4.22] That leader has sinned, and he does one of all the commands of Yahveh, the Gods, which you shall not do unintentionally, and is guilty. [§]
asher nasia yecheta ve'asah achat mikol mitzvot Yahveh Elohim avasher lo te'aseina bishgaga ve'asham.
This verse discusses a leader who sins by unintentionally violating a command of Yahveh, the Gods. "Asher" means "which" or "that". "Nasia" refers to a leader or prince. "Yecheta" means "he has sinned". "Ve'asah" means "and he does". "Achat" means "one". "Mitzvot" means "commands". "Yahveh" is the proper name of God. "Elohim" is the plural form of God, referring to the Gods. "Avasher" refers to "which" or "that". "Lo te'aseina" means "you shall not do". "Bishgaga" means "unintentionally" or "by mistake". "Ve'asham" means "and is guilty".
[LEV.4.23] Or declare to him his sin, which he committed in it, and he shall bring his sacrifice, a male goat of the goats, complete and without defect. [§]
o-ho-da'a ei-laiv kha-ta-to a-sher kha-ta bah veh-veh-ee et-kar-ba-no se-eer iz-zeem za-khar ta-meem
This verse describes the process of offering a sacrifice for sin. The person who sinned must acknowledge their sin and bring a male goat, without defect, as an offering. 'O' is a particle meaning 'or'. 'Hodaa' means 'to declare, to confess'. 'Eilaiv' means 'to him'. 'Khatato' means 'his sin'. 'Asher' means 'which, that'. 'Khata' means 'he sinned'. 'Bah' means 'in it'. 'V' means 'and'. 'Hevia' means 'he brings'. 'Et' is a particle marking a direct object. 'Karbano' means 'his sacrifice'. 'Se'ir' means 'goat'. 'Izzim' means 'goats'. 'Zachar' means 'male'. 'Tameem' means 'complete, perfect, without defect'.
[LEV.4.24] And he will place his hand on the head of the goat and slaughter it in the place where he slaughters the burnt offering before Yahveh. It is a sin offering. [§]
ve-sa-mach ya-do al-rosh ha-sa-ir ve-sha-chat o-to bi-me-kom a-sher yish-chat et ha-o-lah lif-nei Yahveh cha-tat hu.
This verse describes the ritual of the sin offering in Leviticus. It details the placing of a hand on the head of the goat, its slaughter, and the location of the slaughter relative to the burnt offering before Yahveh. The goat *is* the sin offering.
[LEV.4.25] And the priest will take from the blood of the sin offering with his finger, and he will put it upon the horns of the altar of the burnt offering, and its blood he will pour unto the base of the altar of the burnt offering. [§]
ve-la-kach ha-ko-hen mi-dam ha-cha-ta-at be-etz-ba-o ve-na-tan al-kar-not miz-bach ha-o-lah ve-et-da-mo yish-poch el-ye-sod miz-bach ha-o-lah.
This verse describes the ritual of the priest applying and pouring the blood of the sin offering upon the altar. 'Ve-la-kach' means 'and he will take'. 'Ha-ko-hen' is 'the priest'. 'Mi-dam ha-cha-ta-at' is 'from the blood of the sin offering'. 'Be-etz-ba-o' means 'with his finger'. 'Ve-na-tan' means 'and he will give/put'. 'Al-kar-not miz-bach ha-o-lah' is 'upon the horns of the altar of the burnt offering'. 'Ve-et-da-mo yish-poch' means 'and its blood he will pour'. 'El-ye-sod miz-bach ha-o-lah' is 'unto the base of the altar of the burnt offering'.
[LEV.4.26] And all of its fat he shall offer by burning on the altar, as fat of a sacrifice of peace offerings, and the priest shall make atonement for him from his sin, and it shall be forgiven to him. [§]
ve'et-kol-khelbo yakṭir hamizbe'ah k'khelev zevakh hashshalavim vekhiper alav hakkohen mekhata'ato venislakh lo.
This verse describes the offering of the fat of an animal as a peace offering. 'khelbo' refers to its fat. 'yakṭir' means 'he shall offer by burning'. 'hamizbe'ah' means 'the altar'. 'k'khelev' means 'as fat'. 'zevakh hashshalavim' means 'sacrifice of peace offerings'. 'vekhiper alav hakkohen' means 'and the priest shall make atonement for him'. 'mekhata'ato' means 'from his sin'. 'venislakh lo' means 'and it shall be forgiven to him'.
[LEV.4.27] And if a single soul sins unintentionally from among the people of the land by doing one of the commands of Yahveh that should not be done, then that person becomes guilty. [§]
ve-im-nefesh achat techta bishgaga me-am ha-aretz ba-asota achat mimitzvot Yahveh asher lo-te-aseina ve-ashehm
This verse describes a situation where a single person sins unintentionally from among the common people by doing one of the commands of Yahveh which should not be done, and becomes guilty.
[LEV.4.28] Declare to him his sin which he committed, and he shall bring his offering, a perfect female goat, for his sin which he committed. [§]
O hodaa elav chattato asher chata vehevia karvano seirat izzim temima nekevah al chattato asher chata.
This verse describes bringing a sin offering. "Hodaa" means to declare or show. "Elav" means to him. "Chattato" means his sin. "Asher" means which or that. "Chata" means he sinned. "Vehevia" means and he shall bring. "Karvano" means his offering. "Seirat izzim" means a female goat. "Temima" means perfect or complete. "Nekevah" means female. "Al chattato" means for his sin.
[LEV.4.29] And he shall place his hand upon the head of the sin offering, and he shall slaughter the sin offering in the place of the burnt offering. [§]
ve-sa-mach et-ya-do al-rosh ha-cha-ta-at ve-sha-chat et-ha-cha-ta-at bi-me-kom ha-o-lah
This verse describes the ritual of atonement involving a sin offering. 'Ve-samach' means 'and he shall place'. 'Et-yado' means 'his hand'. 'Al-rosh' means 'upon the head'. 'Ha-chata’at' refers to 'the sin offering'. 'Ve-shachat' means 'and he shall slaughter'. 'Bi-mekom' means 'in the place'. 'Ha-olah' refers to 'the burnt offering'.
[LEV.4.30] And the priest shall take from its blood with his finger, and he shall put it on the horns of the altar of the burnt offering, and all its blood he shall pour at the base of the altar. [§]
ve-la-kach ha-ko-hen mid-da-mah be-etz-ba-o ve-na-tan al-kar-not miz-bach ha-o-lah ve-et kol da-mah yish-poch el-yesod ha-miz-be-ach.
This verse describes a ritual performed by a priest involving the blood of an offering. 'Ve-la-kach' means 'and he shall take'. 'Ha-ko-hen' means 'the priest'. 'Mid-da-mah' means 'from its blood'. 'Be-etz-ba-o' means 'with his finger'. 'Ve-na-tan' means 'and he shall put'. 'Al-kar-not' means 'on the horns'. 'Miz-bach ha-o-lah' means 'of the altar of the burnt offering'. 'Ve-et kol da-mah' means 'and all the blood'. 'Yish-poch' means 'he shall pour'. 'El-yesod ha-miz-be-ach' means 'at the base of the altar'.
[LEV.4.31] And all its fat he shall remove, as the fat was removed from over the sacrifice of peace offerings, and the priest shall offer the fat upon the altar for a pleasing aroma to Yahveh, and the priest shall make atonement for him and he shall be forgiven. [§]
ve'et-kol-helbah yasir ka'asher husar helev me'al zebah hashshalmim vehik'tir hakkohayn hamizbe'ah lre'i'ach nichoch layahveh vechiper alav hakkohayn venislach lo.
This verse details the removal of the fat from an animal offering and its burning on the altar as a fragrant offering to Yahveh. It describes the priest's role in both the removal and the offering, and their subsequent atonement for, and forgiveness of, the offerer.
[LEV.4.32] And if a lamb he brings as his offering for sin, a female without blemish he shall bring it. [§]
veh-im-keh-ves ya-vee ahv-vah-noh le-haht-taht neh-keh-vah teh-mee-mah yiv-ee-eh-nah.
This verse discusses what is acceptable as a sin offering. 'Keves' means 'lamb,' 'karban' means 'offering,' 'le-hatta’t' means 'for sin,' 'nekebah' means 'female,' and 'temimah' means 'perfect' or 'without blemish'. The verb 'yavi' means 'he/she brings'.
[LEV.4.33] And he shall lean his hand upon the head of the sin offering, and he shall slaughter it as a sin offering in the place where he slaughters the burnt offering. [§]
ve-sa-mach et-ya-do al-rosh ha-cha-ta-at ve-sha-chat o-tah le-cha-ta-at bi-me-koh a-sher yish-chat et-ha-o-lah.
This verse describes the ritual of sacrifice. 've-sa-mach' means 'and he will lean'. 'et-ya-do' means 'his hand'. 'al-rosh' means 'upon the head'. 'ha-cha-ta-at' means 'the sin offering'. 've-sha-chat' means 'and he shall slaughter'. 'o-tah' means 'it'. 'le-cha-ta-at' means 'as a sin offering'. 'bi-me-koh' means 'in the place'. 'a-sher' means 'where'. 'yish-chat' means 'he slaughters'. 'et-ha-o-lah' means 'the burnt offering'.
[LEV.4.34] And the priest will take from the blood of the sin offering with his finger, and put it on the horns of the altar of the burnt offering, and all of its blood he will pour out at the foundation of the altar. [§]
ve-la-kach ha-ko-hen mi-dam ha-cha-ta-at be-etz-ba-o ve-na-tan al-kar-not miz-bach ha-o-lah ve-et kol da-mah yish-poch el-ye-sod ha-miz-be-ach.
This verse details the ritual of atonement sacrifice. It describes how the priest takes blood from the sin offering and applies it to the horns of the altar of burnt offering, and then pours out the remaining blood at the base of the altar.
[LEV.4.35] And all its fat he shall remove, as the fat is removed from a lamb of the peace offering altar. And the priest shall offer them on the altar upon the fire of Yahveh, and the priest shall atone for him regarding his sin which he committed, and forgiveness shall be granted to him. [§]
ve'et-kol-helbav yasir ka'asher yusar helev-hakesev mizzebach hashalmim vehik'tir hakohen otam hamizbechah al ishei Yahveh vekiper alav hakohen al chatato asher chata venislach lo.
This verse describes the removal and offering of the fat from a sacrifice. 'Helbah' refers to fat, and it is to be removed 'as' the fat is removed from a lamb offered on the peace offering altar. The priest then burns it on the altar 'upon' the fire of Yahveh. The priest atones for him regarding the sin he committed and forgiveness is granted to him.
LEV.5
[LEV.5.1] And a person, if they sin and hear a curse, and they are a witness or have seen or know, if they do not tell, then they will bear their iniquity. [§]
veh-nefesh kee-tee-che-tah veshamah kol-alah vehu ayd oh rah-ah oh yah-dah im-loh yah-geed venasah avono
This verse describes the responsibility of a witness to wrongdoing. 'Nefesh' refers to a person or being. 'Techeta' means to sin or transgress. 'Shama' means to hear. 'Kol alah' means a curse or oath. 'Ayd' means a witness. 'Rah' means to see. 'Yadah' means to know. 'Yageed' means to tell. 'Nasah' means to bear. 'Avono' means iniquity or guilt. The verse lays out that if someone hears an oath or witnesses a transgression, and knows about it, they must report it, otherwise they bear the guilt.
[LEV.5.2] Or a soul that touches any impure thing, or the carcass of an impure animal, or the carcass of an impure livestock, or the carcass of an impure creeping thing, and it is hidden from him, and he is impure and guilty. [§]
o nefesh asher tigga bechol dabar tame, o benevelat chaya tame, o benevelat behema tame, o benevelat sherez tame vene’elam mimenu vehu tame ve’asham.
This verse describes ritual impurity. "Nefesh" refers to a soul or person. "Tigga" means to touch. "Dabar" means thing. "Tame" means unclean or impure. "Benevelat" means carcass. "Chaya" means animal. "Behema" means livestock. "Sherez" means creeping thing or insect. "Ne’elam" means hidden or unknown. "Asham" means guilty or at fault. The verse details how contact with various unclean things makes a person impure and liable.
[LEV.5.3] Or if he touches the impurity of a human, to all his impurity that he is defiled in it, and it is hidden from him, and he knows and is guilty. [§]
o ki yiga bea tum’at adam lechol tum’ato asher yitma bah venelam mimenu vehu yada ve’asham
This verse details a situation involving ritual impurity. “o ki” means “or if”. “yiga” means “he touches”. “bea tum’at adam” means “with the impurity of a human”. “lechol tum’ato” means “to all his impurity”. “asher yitma bah” means “that he is defiled in it”. “venelam mimenu” means “and it is hidden from him”. “vehu yada” means “and he knows”. “ve’asham” means “and is guilty”. The verse describes a situation where someone becomes impure, is unaware of it, and then learns of their impurity, thus becoming culpable.
[LEV.5.4] Or, a being, if it swears to express with lips for evil or for good for all that a person expresses with an oath, and it is hidden from him, and he will know and be guilty of one of these. [§]
o nefesh ki tishaba lebate besfatayim lehara o lehitiv lechol asher yebate haadam bisvuah vene'elam mimeno vehu yada ve'asham le'achat me'eleh.
This verse discusses vows. 'Nefesh' refers to a living being, often translated as 'soul' or 'person', but here, simply 'being'. 'Tishaba' means 'will swear'. 'Lebatea' means 'to express'. 'Bisfatayim' means 'with lips'. 'Lehara' means 'for evil'. 'Lehitiv' means 'for good'. 'Kol asher' means 'all that'. 'Bisvuah' means 'with an oath'. 'Bene'elam mimeno' means 'hidden from him'. 'Vehu yada' means 'and he will know'. 'Ve'asham' means 'and be guilty'. 'Le'achat me'eleh' means 'of one of these'.
[LEV.5.5] And it will be that when he sins against one of the commands, and confesses that he sinned against it. [§]
vehayah ki ye’asham le’achat mei’eleh vehitvadda asher chata alayha
This verse describes what happens when someone sins against one of the commands. 'Vehayah' means 'and it will be'. 'Ki' means 'that' or 'when'. 'Ye’asham' means 'he sins'. 'Le’achat' means 'to one'. 'Mei’eleh' means 'of these'. 'Vehitvadda' means 'and he confesses'. 'Asher' means 'that'. 'Chata' means 'he sinned'. 'Alayha' means 'against it'.
[LEV.5.6] And he shall bring his guilt offering to Yahveh for his sin, a female from the flock, a lamb or a female goat for a sin offering, and the priest shall make atonement for him from his sin. [§]
vehevia et-ashamo layahveh al chatato asher chata nekevah min-hatzon kissebah o-seirat izzim lechatat vekiper alav hakohen mechatahto
This verse details the offering required for sin. 'vehevia' means 'and he shall bring'. 'et-ashamo' is 'his guilt offering'. 'layahveh' is 'to Yahveh'. 'al chatato' means 'for his sin'. 'asher chata' means 'that he sinned'. 'nekevah min-hatzon' means 'a female from the flock'. 'kissebah o-seirat izzim' means 'a lamb or a female goat'. 'lechatat' means 'for a sin offering'. 'vekiper alav hakohen mechatahto' means 'and the priest shall make atonement for him from his sin'.
[LEV.5.7] And if his hand does not reach enough for a sheep, then he shall bring his guilt offering, having sinned, two turtledoves or two young doves to Yahveh, one for a sin offering and one for a burnt offering. [§]
ve-im-lo tagia yado dei seh vehevia et-ashamo asher hata shetei torim o-shnei benei yona la-Yahveh echad lechatat ve-echad leola.
This verse details the offering to be made by someone who cannot afford a sheep for a sin offering. 'Yado' refers to 'his hand,' idiomatically meaning 'his ability to afford.' 'Dei seh' means 'enough for a sheep.' 'Ashamo' refers to 'his guilt offering.' 'Torim' refers to young pigeons, and 'benei yona' means 'sons of a dove,' also young doves. 'La-Yahveh' is 'to Yahveh.' 'Lechatat' is 'for a sin offering,' and 'leola' is 'for a burnt offering.'
[LEV.5.8] And he shall bring them to the priest, and he shall offer that which is for the sin, the first one. And he shall sprinkle its head before the neck, and he shall not separate it. [§]
vehivi otam el hakohen vehikriv et asher lachata rishona umalak et rosho mimul arpo velo yavdil
This verse details the ritual for a sin offering involving a bird. 'Vehivi' means 'and he shall bring'. 'Otam' means 'them'. 'El hakohen' means 'to the priest'. 'Vehikriv' means 'and he shall offer'. 'Et asher lachata' means 'that which is for the sin'. 'Rishona' means 'first'. 'Umalak' means 'and he shall sprinkle'. 'Et rosho' means 'its head'. 'Mimul arpo' means 'before the neck'. 'Velo yavdil' means 'and he shall not separate'.
[LEV.5.9] And he shall sprinkle from the blood of the sin offering on the side of the altar, and the remainder of the blood shall be poured at the base of the altar. It is a sin offering. [§]
vehizah midam hachata'at al-kir hamizbeach vehanish'ar badam yimatz'eh el-yesod hamizbeach chatta't hu.
This verse describes the ritual of sprinkling and pouring the blood of the sin offering. 'Vehizah' means 'and he shall sprinkle.' 'Midam hachata'at' means 'from the blood of the sin offering.' 'Al-kir hamizbeach' means 'on the side of the altar.' 'Vehanish'ar badam' means 'and the remainder of the blood.' 'Yimatz'eh' means 'shall be poured.' 'El-yesod hamizbeach' means 'to the base of the altar.' 'Chatta't hu' means 'it is a sin offering.'
[LEV.5.10] And the second, he shall make a burnt offering according to the rule, and the priest shall make atonement for him from his sin, the sin that he committed, and it will be forgiven to him. [§]
ve'et-ha-sheh-nee ya-ah-seh o-lah kah-meesh-paht ve-kee-peh ah-lah-v ha-koh-hen meh-hah-tah-toh ah-sher-hah-tah ve-nees-lah loh.
This verse describes a sin offering. 'Sheh-nee' means 'second.' 'O-lah' refers to a burnt offering, a type of sacrifice. 'Kah-meesh-paht' means 'like the judgment' or 'according to the rule.' 'Ha-koh-hen' means 'the priest.' 'Meh-hah-tah-toh' means 'from his sin.' 'Ah-sher-hah-tah' means 'which he sinned.' 'Ve-nees-lah loh' means 'and it will be forgiven to him.'
[LEV.5.11] And if his hand does not attain to two turtledoves or two young pigeons, then he shall bring as his offering for the sin that he committed one-tenth of an epha of fine flour for a sin offering. He shall not put oil on it, nor shall he put incense on it, for it is a sin offering. [§]
ve-im-lo tashig yado lishtei torim o lishenei benei yona ve-hevia et-korbano asher hata ushirit ha-efa solet le-hatat lo-yasim aleiha shemen ve-lo-yiten aleiha levona ki hata hi.
This verse details the offering required for a sin offering when a person cannot afford two turtledoves or two young pigeons. It specifies the amount of fine flour required, and that no oil or incense is to be added, as it is a sin offering. 'Tashig' means 'to attain' or 'to reach', implying affordability. 'Korban' means 'offering'. 'Efa' is a unit of measurement. 'Solet' means 'fine flour'. 'Levona' means 'incense'. 'Hata' means 'sin'.
[LEV.5.12] And she shall bring it to the priest, and the priest shall take from it a handful of fine flour as a memorial offering, and the priest shall burn it upon the altar as a fire offering to Yahveh; it is a sin offering. [§]
vehiviah el-hakkohen vekamatz hakkohen mimeha melo kumtzo et-azkarata vehiktir hamizbeah al ishei Yahveh chatat hi.
This verse details the process a woman must follow after childbirth if she bears a male child, involving a sin offering. 'Vehiviah' means 'and she shall bring'. 'Hakkohen' means 'the priest'. 'Vekamatz hakkohen mimeha melo kumtzo et-azkarata' details the priest taking a specific measurement of fine flour as a memorial. 'Vehiktir hamizbeah al ishei Yahveh' means 'and the priest shall burn it upon the altar as a fire offering to Yahveh'. 'Chatat hi' means 'it is a sin offering'.
[LEV.5.13] And the priest shall make atonement for him regarding his sin that he committed from one of these, and he shall be forgiven. And it shall be to the priest like a grain offering. [§]
ve-ki-per a-lav ha-ko-hen al-cha-ta-to a-sher-cha-ta me-ach-at me-eleh ve-nis-lach lo ve-ha-yeta la-ko-hen ka-min-cha
This verse describes the atonement process for sins. 'Kipper' means to atone or make amends. 'Kohen' is the priest. 'Chatat' is sin. 'Me-ach-at me-eleh' means 'from one of these'. 'Nislach' means forgiven. 'Mincha' is an offering, specifically a grain offering.
[LEV.5.14] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.5.15] If a person trespasses and defiles holy things belonging to Yahveh, and sins unintentionally, he must bring his guilt offering to Yahveh: a perfect ram from the flock, your valuation in silver shekels, according to the holy shekel, for a guilt offering. [§]
nefesh ki tim'ol ma'al vechata'ah bishgaga mikadshei Yahveh vehevi' et ashamo laYahveh ayil tamim min hatzon be'erchecha kesef shkalim beshekel hakodesh le'asham.
This verse describes the process of making amends for unintentional sins against holy things. 'Nefesh' refers to a person or life. 'Tim'ol' means to defile or trespass. 'Ma'al' is trespass. 'Bishgaga' means unintentionally or by mistake. 'Mikadshei Yahveh' means the holy things of Yahveh. 'Ashemo' is his guilt offering. 'Ayil' is a ram. 'Tamim' is perfect or without blemish. 'Erechecha' is your valuation. 'Kesef shkalim' is silver shekels. 'Shekel hakodesh' is the holy shekel (a standard weight of silver). 'Le'asham' is for a guilt offering.
[LEV.5.16] And whatever he has sinned concerning the holy thing, he shall repay, and he shall add a fifth to it upon him, and he shall give it to the priest, and the priest shall make atonement for him with a ram of the guilt offering, and forgiveness will be granted to him. [§]
ve’et asher hata min-hakodesh yeshallem ve’et chamishito yosef alav venatan oto lachohayn vehachohayn yekapper alav be’eil ha’asham venislach lo.
This verse details the restitution required for desecrating holy things. A person who has sinned by misappropriating something dedicated to God must return the original item and add a fifth of its value. This increased amount is then given to the priest, who makes atonement with a ram of guilt offering, and forgiveness is granted. 've’et' means 'and'. 'asher' means 'which/what'. 'hata' means 'sinned'. 'min' means 'from'. 'hakodesh' means 'the holy thing'. 'yeshallem' means 'will pay/repay'. 've’et' again means 'and'. 'chamishito' means 'its fifth'. 'yosef' means 'add'. 'alav' means 'upon him'. 'venatan' means 'and he will give'. 'oto' means 'it'. 'lachohayn' means 'to the priest'. 'vehachohayn' means 'and the priest'. 'yekapper' means 'will atone'. 'be’eil' means 'with a ram'. 'ha’asham' means 'the guilt offering'. 'venislach' means 'and forgiveness will be granted'. 'lo' means 'to him'.
[LEV.5.17] And if a person sins, and does one of the commandments of Yahveh which should not be done, not knowing it, and is guilty, then he will bear his iniquity. [§]
ve-im-ne-fesh ki te-che-ta ve-a-sa-ta a-chat mi-kol-mitz-vot Yahveh a-sher lo te-e-sa-neh ve-lo ya-da ve-a-shem ve-na-sa av-o-no.
This verse describes a situation where a person sins unintentionally. 'Nephesh' refers to a person or being. 'Techeta' means 'sinned'. 'Mitzvot' refers to 'commandments'. 'Yahveh' is the proper name of God. 'Lo te-e-sa-neh' means 'should not be done'. 'Lo yada' means 'did not know'. 'Ashem' refers to being guilty or trespassing. 'Avono' means 'his iniquity'.
[LEV.5.18] And he shall bring a perfect ram from the flock, according to your valuation, as a guilt offering to the priest, and the priest shall make atonement for him for his error that he erred, and he did not know, and it shall be forgiven him. [§]
vehiv’i ayil tamim min-hatson be’er’khekha le’asham el-hakhohen ve’khiper alav hakhohen al shig’gato asher-shagag vehu lo-yada venislach lo.
This verse details the offering required for an unintentional sin. ‘Vehiv’i’ means ‘and he shall bring’. ‘Ayil’ means ‘ram’. ‘Tamim’ means ‘perfect’ or ‘complete’. ‘Min-hatson’ means ‘from the flock’. ‘Be’er’khekha’ means ‘according to your valuation’. ‘Le’asham’ means ‘as a guilt offering’. ‘El-hakhohen’ means ‘to the priest’. ‘Ve’khiper alav hakhohen’ means ‘and the priest shall make atonement for him’. ‘Al shig’gato’ means ‘for his error’. ‘Asher-shagag’ means ‘which he erred’. ‘Vehuhu lo-yada’ means ‘and he did not know’. ‘Venislach lo’ means ‘and it shall be forgiven him.’
[LEV.5.19] It is a guilt offering, a guilt offering to Yahveh. [§]
asham hu asham asham leYahveh.
This verse consists of repetitions and a prepositional phrase. "Asham" means guilt offering or trespass. "Hu" is the pronoun "he" or "it." "LeYahveh" means "to Yahveh". The verse repeats "asham" three times, emphasizing the concept of guilt or trespass offering.
[LEV.5.20] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.5.21] If a person sins, and does wrong against Yahveh, and denies his neighbor, whether in a trust, or by a placing of hand, or by robbery, or by oppressing his neighbor… [§]
nefesh ki tekhata u'ma'alah ma'al bahuveh ve'khish ba'amito bepikadon o bit'sumet yad o begazel o ashak et amito.
This verse details offenses against Yahveh and against one's neighbor. 'Nefesh' refers to a person or a life. 'Tekhata' means 'it sins.' 'Ma'alah ma'al' means 'trespass' or 'do wrong.' 'Bahuveh' refers to Yahveh. 'Ve'khish' means 'and denies.' 'Ba'amito' means 'against his neighbor.' 'Bepikadon' means 'in a deposit' or 'trust.' 'Bit'sumet yad' means 'in a placing of hand' - a trust or responsibility. 'Begazel' means 'by robbery.' 'O ashak et amito' means 'or oppress his neighbor.'
[LEV.5.22] If one finds a lost item and denies it, and swears falsely concerning it, regarding one of all that a human does to sin by it... [§]
o-ma-tsa a-ve-da-ha ve-chi-hesh ba-ha ve-nish-ba-a al-sha-ker al-ach-at mi-kol a-sher-ya-a-seh ha-a-dam la-cha-to ba-he-na
This verse discusses finding a lost item and then denying having found it, and swearing falsely about it. It outlines a scenario where someone attempts to avoid responsibility for their actions through deception.
[LEV.5.23] And it will be, when he has sinned and is guilty, that he shall return the stolen item which he stole, or the oppression which he oppressed, or the deposit which was entrusted to him, or the lost item which he found. [§]
vehaya ki yecheta ve’ashem vehishiv et hagezela asher gazal o et ha’oshek asher asak o et happikadon asher hifkad ito o et ha’aveda asher matsa
This verse describes the process of restitution for sins involving theft, oppression, or lost property. It details that when one sins and is guilty, they must return what was stolen, or the oppression they committed, or any deposit they were entrusted with, or any lost item they found.
[LEV.5.24] Or, concerning all that he swears falsely about, and pays it back, it will be on his head, and he will add five times more to him, because it is to him that he will give it on the day of his guilt. [§]
o michol asher yishaba alav lashaker veshilam oto berosho vachamishitaiv yosef alav laasher hu lo yitnenu beyom ashmatoh.
This verse describes the consequence of perjury. It states that whoever falsely accuses another will bear the punishment themselves, and an additional fivefold penalty will be imposed upon them. This penalty is to be paid to the person who was falsely accused on the day of their vindication.
[LEV.5.25] And he shall bring his guilt offering to Yahveh: a perfect ram from the flock, according to your valuation, as a sin offering to the priest. [§]
ve'et-ashamo yavi laYahveh, ayil tamim min-hatzon be'er'k'cha le'asham el-hakhohen.
This verse details the offering required for a sin offering. 'Ashamo' refers to the guilt or sin offering itself. 'LaYahveh' means 'to Yahveh'. 'Ayil' is a ram, and 'tamim' means perfect or without blemish. 'Min-hatzon' means 'from the flock'. 'Be'er'k'cha' means 'according to your valuation'. 'Le'asham' means 'as a sin offering'. 'El-hakhohen' means 'to the priest'.
[LEV.5.26] And the priest shall make atonement for him before Yahveh, and it shall be forgiven to him for one of all that he does for guilt in it. [§]
vekhiper alav hakohen lifnei Yahveh venislaḥ lo al-aḥat mikol asher ya'aseh le-ashmah bah.
This verse describes the ritual of atonement. 'vekhiper' means 'and he shall make atonement'. 'alav' means 'upon him'. 'hakohen' means 'the priest'. 'lifnei Yahveh' means 'before Yahveh'. 'venislaḥ lo' means 'and it shall be forgiven to him'. 'al-aḥat mikol' means 'for one of all'. 'asher ya'aseh' means 'that he does'. 'le-ashmah bah' means 'for guilt in it'.
LEV.6
[LEV.6.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.6.2] Command Aaron and his sons, saying, "This is the law of the burnt offering. It is the burnt offering that is to be burned on the hearth, on the altar, all night until morning, and the fire of the altar is to be kept burning on it." [§]
tsav et-aharon ve-et-banav leemor zot torat haolah hi haolah al mokdah al-hamizbeach kol-hallaylah ad-haboker veesh hamizbeach tukad bo.
This verse instructs Aaron and his sons regarding the law of the burnt offering. It specifies that the burnt offering is to be burned on the hearth, on the altar, throughout the night until morning, and the fire of the altar is to be kept burning on it.
[LEV.6.3] The priest shall put on a tunic of linen and linen trousers upon his body, and he shall lift up the ashes that the fire consumes from the burnt offering upon the altar, and he shall place them near the altar. [§]
ve-lavash ha-kohen mid-do bad u-mikhnasei-bad yilbash al-besaro ve-herim et-ha-deshen asher toakhal ha-esh et-ha-olah al-ha-mizbeach ve-samo etzel ha-mizbeach.
This verse details the garments a priest should wear and the handling of ashes from a burnt offering. 'lavash' means 'he shall put on' or 'he shall wear'. 'kohen' refers to the priest. 'mid-do bad' and 'mikhnasei-bad' describe linen garments - a tunic and trousers. 'besaro' is 'his flesh' or 'his body'. 'herim' means 'lift up' or 'take'. 'deshen' is 'the fat' or 'the ashes'. 'toakhal' means 'eats' or 'consumes'. 'olah' refers to 'the burnt offering'. 'mizbeach' is 'the altar'. 'samo' means 'put' or 'place'. 'etzel' means 'near' or 'by'.
[LEV.6.4] And he spread out his garments and put on other garments, and he brought out the waste outside of the camp to a pure place. [§]
oo-fah-shat et-beg-dah-yv ve-lah-vash beg-dah-eem ah-cheh-reem ve-ho-tzee et-ha-deh-shen el-mee-choots la-mah-chah-neh el-mah-kom tah-hoor.
This verse describes a ritual purification process. "Pashat" means to spread out or remove. "Begadav" means his garments. "Lavash" means to put on. "Begadeem" is plural, meaning garments. "Hotzee" means to bring out. "Ha-deshen" means the manure or waste. "Mee-choots" means outside of. "La-machaneh" means the camp. "El" means to. "Makom" means place. "Tahor" means pure.
[LEV.6.5] And the fire on the altar shall be kindled in it; it shall not be extinguished. And the priest shall lay wood on it morning by morning, and shall arrange on it the burnt offering, and shall offer on it the fats of the peace offerings. [§]
veha'esh al-hamizbeach tukad bo lo tichbeh ube'er aleha hakohen etzim baboker baboker ve'arach aleha ha'olah vehiktir aleha chelvei hashalmim.
This verse details the continuous fire on the altar. 'veha'esh' means 'and the fire'. 'al-hamizbeach' means 'on the altar'. 'tukad bo' means 'shall be kindled in it'. 'lo tichbeh' means 'shall not be extinguished'. 'ube'er aleha hakohen etzim baboker baboker' means 'and the priest shall lay wood on it morning by morning'. 've'arach aleha ha'olah' means 'and shall arrange on it the burnt offering'. 'vehiktir aleha chelvei hashalmim' means 'and shall offer on it the fats of the peace offerings'.
[LEV.6.6] Fire continual shall be kindled upon the altar, it shall not be extinguished. [§]
esh tamid tuqad al-hamizbeach lo tikbeh.
This verse describes a continual fire that is to be kept burning on the altar. 'Esh' means fire. 'Tamid' means continual or perpetual. 'Tuqad' means it shall be kindled or kept burning. 'Al-hamizbeach' means upon the altar. 'Lo tikbeh' means it shall not be extinguished.
[LEV.6.7] And this is the law of the grain offering: offer it, the sons of Aaron, before Yahveh to the face of the altar. [§]
ve-zo-at to-rat ha-min-cha-ha-kreiv o-ta-ah be-nei-a-ha-ron lif-nei Yahveh el-penei ha-miz-be-ach.
This verse details the procedure for offering the grain offering. 've-zo-at' means 'and this is'. 'to-rat' means 'the law of'. 'ha-min-cha' means 'the grain offering'. 'ha-kreiv' means 'offer it'. 'o-ta-ah' means 'it'. 'be-nei-a-ha-ron' means 'the sons of Aaron'. 'lif-nei Yahveh' means 'before Yahveh'. 'el-penei ha-miz-be-ach' means 'to the face of the altar'.
[LEV.6.8] And he shall take from it a handful of the fine flour and its oil, and all the frankincense that is upon the grain offering, and he shall burn it upon the altar as a pleasing aroma, a memorial of it to Yahveh. [§]
ve-herim mi-men-nu be-kum-tzo mi-so-let ha-min-chah u-mish-shamenah ve-et kol-ha-levonah asher al-ha-min-chah ve-hik-tir ha-miz-be-ach re-i-ach ni-chokh az-ka-ra-tah la-Yahveh.
This verse details the priestly procedure for offering a grain offering. It describes taking a portion of the fine flour and oil, along with all the frankincense placed upon the offering, and burning it on the altar as a pleasing aroma to Yahveh. 'Mi-men-nu' means 'from it', referring to the grain offering. 'Kum-tzo' means 'a handful'. 'So-let' means 'fine flour'. 'Miz-be-ach' is 'the altar'. 'Re-i-ach ni-chokh' means 'a pleasing aroma'. 'Az-ka-ra-tah' means 'a memorial of it'.
[LEV.6.9] And the remaining of it, Aaron and his sons will eat unleavened breads. It will be eaten in a holy place, in the courtyard of the tent of meeting, they will eat it. [§]
vehanoteret mimena yochlu aharon ubaniyo matzot te'achel bemakom kadosh bachatzar ohel mo'ed yochluha.
This verse describes what is to be done with the remaining offering of unleavened bread. 'Vehanoteret' means 'and the remaining'. 'Mimena' means 'from it'. 'Yochlu' means 'they will eat'. 'Aharon ubaniyo' means 'Aaron and his sons'. 'Matzot' means 'unleavened breads'. 'Te'achel' means 'it will be eaten'. 'Bemakom kadosh' means 'in a holy place'. 'Bachatzar ohel mo'ed' means 'in the courtyard of the tent of meeting'. 'Yochluha' means 'they will eat it'.
[LEV.6.10] Do not bake with leaven. Their portion I have given from my offering. The holiest of the holy it is, like a sin offering and like a guilt offering. [§]
lo te'afeh chametz, helkam natati otah me'ishi, kodesh kodeshim hi, kachatat vecha'sham.
This verse discusses the offering of unleavened bread, or 'chametz', as part of a ritual. 'Helkam' refers to a portion or share. 'Me'ishi' indicates 'from my fire' or 'from my offering'. 'Kodesh kodeshim' means 'holy of holies' and is a repetition for emphasis. 'Kachatat' is sin offering and 'cha'sham' is guilt offering. The verse indicates that this portion is set apart as sacred, comparable to sin and guilt offerings.
[LEV.6.11] Every male among the descendants of Aaron shall eat it, a statute forever to your generations from the offerings of Yahveh. All who touch them shall be holy. [§]
kal-zakhar bibnei ahahron yo'akhelena khak-olam ledoroteikhem mei'ishei yahveh kol asher yiga behem yikdash.
This verse concerns who is permitted to eat the priestly portions. 'Kal' means 'all' or 'every'. 'Zakhar' means 'male'. 'Bibnei' means 'sons of' or 'descendants of'. 'Ahahron' is Aaron. 'Yo'akhelena' means 'shall eat it'. 'Khak-olam' means 'statute forever'. 'Ledoroteikhem' means 'to your generations'. 'Me'ishei' means 'from the offerings of'. 'Yahveh' is Yahveh. 'Kol asher' means 'all who'. 'Yiga' means 'touches'. 'Behem' means 'them'. 'Yikdash' means 'shall be holy' or 'shall be sanctified'.
[LEV.6.12] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.6.13] This is the offering of Aaron and his sons, which they shall offer to Yahveh on the day he is anointed. A tenth of an ephah of fine flour is a perpetual grain offering; half of it in the morning and half of it in the evening. [§]
zeh karban aharon ubanav asher yakribu layahveh beyom himashach oto ashirit haephah solet minchah tamid machatzitah baboker umachatzitah baarev.
This verse details the offering of Aaron and his sons to Yahveh on the day of his anointing. It specifies a tenth of an ephah of fine flour as a perpetual grain offering, with half offered in the morning and half in the evening.
[LEV.6.14] Upon a griddle, in oil, you shall make a cake. You shall bring it, and you shall bake grain offerings. You shall offer a pleasing aroma to Yahveh. [§]
al-machavat bashemen te'aseh murbechet tevi'ena tufinei minchat pitim takriv reich nichoch layahveh.
This verse details an offering to be made. 'al-machavat' means 'upon a griddle'. 'bashemen' means 'in oil'. 'te'aseh' means 'you shall make'. 'murbechet' is a specific type of cake or wafer. 'tevi'ena' means 'you shall bring'. 'tufinei' means 'you shall bake'. 'minchat pitim' means 'a grain offering'. 'takriv' means 'you shall offer'. 'reich nichoch' means 'a pleasing aroma'. 'layahveh' means 'to Yahveh'.
[LEV.6.15] And the priest, the anointed one, under him, from his sons will do it. A statute forever to Yahveh, the entire thing you shall offer. [§]
ve-ha-ko-hen ha-ma-shich tach-ta-v mi-ba-nav ya-a-seh o-tah; chak-o-lam le-yahveh ka-lil tak-tar.
This verse describes the priestly duties regarding a specific offering. 've-ha-ko-hen' means 'and the priest'. 'ha-ma-shich' means 'the anointed one'. 'tach-ta-v' means 'under him' or 'in his place'. 'mi-ba-nav' means 'from his sons'. 'ya-a-seh' means 'will do' or 'shall do'. 'o-tah' refers to 'it' - the offering. 'chak-o-lam' means 'a statute forever'. 'le-yahveh' means 'to Yahveh'. 'ka-lil' means 'entire' or 'complete'. 'tak-tar' means 'you shall offer' or 'shall be offered'.
[LEV.6.16] And every grain offering of a priest shall be entirely consumed; it shall not be eaten. [§]
vekhol-minchat kohayn kolil tihyeh lo te'achel.
This verse discusses the offering of a priest. 'Minchat' refers to a grain offering. 'Kohayn' is the priest. 'Kolil' means complete or entirely consumed. 'Tihyeh' means it shall be. 'Lo te'achel' means it shall not be eaten.
[LEV.6.17] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.6.18] Speak to Aaron and to his sons, saying, "This is the law of the sin offering: in the place where the burnt offering is slaughtered, the sin offering shall be slaughtered before Yahveh. It is most holy." [§]
dabber el-aharon ve-el-banav le'emor zot torat ha-chatat bimekom asher tishachet ha-olah tishachet ha-chatat lifnei Yahveh kodesh kadoshim hi.
This verse gives instructions to Aaron and his sons concerning the sin offering. It specifies that the sin offering should be slaughtered in the same place as the burnt offering, before Yahveh. It emphasizes the holiness of the sin offering, stating it is 'most holy'.
[LEV.6.19] The priest, the one sinning with it, will eat it. It will be eaten in a holy place, in the courtyard of the tent of meeting. [§]
hah-koh-en ha-meh-ha-teh oh-tah yoh-khah-leh-nah beh-mah-kom kah-dosh teh-eh-khah-leh bah-khah-tzar oh-hel moh-ed.
This verse details the eating of a sin offering by the priest. 'hakohhen' refers to 'the priest.' 'hamehata' means 'the one sinning' or 'it,' referring to the sin offering itself. 'yokhalenna' means 'he will eat it.' 'bemakom kadosh' means 'in a holy place.' 'te'ekhal' means 'it will be eaten.' 'bachatzar ohel moed' means 'in the courtyard of the tent of meeting.'
[LEV.6.20] All that touches its flesh will be made holy, and whoever sprinkles from its blood on the garment that sprinkles on it will wash it in a holy place. [§]
kol asher yiga bebesarah yikdash veasher yizeh midamah al habeged asher yizeh aleha tekabes bemakom kadosh.
This verse details laws regarding ritual purity and handling of sacrifices. "kol asher yiga" means "all that touches". "bebesarah" means "its flesh". "yikdash" means "will be made holy". "veasher yizeh" means "and whoever sprinkles". "midamah" means "from its blood". "al habeged" means "on the garment". "asher yizeh aleha" means "that sprinkles on it". "tekabes" means "will be washed". "bemakom kadosh" means "in a holy place".
[LEV.6.21] And any utensil of pottery that is cooked in will be broken, and if it was cooked in a utensil of copper, it is rinsed and washed in the water. [§]
ukli-heres asher tebushal-bo yishabeer; ve'im-bikli nehoshet bushala umorak veshtaf bef hamayim.
This verse describes the laws of kashrut, specifically concerning the absorption of non-kosher substances into utensils. 'ukli-heres' means 'utensil of pottery'. 'asher' means 'that'. 'tebushal-bo' means 'is cooked in it'. 'yishabeer' means 'will be broken'. 've'im' means 'and if'. 'bikli nehoshet' means 'in a utensil of copper'. 'bushala' means 'was cooked'. 'umorak' means 'and rinsed'. 'veshtaf bef hamayim' means 'and washed in the water'. The verse outlines that if a non-kosher food is cooked in a pottery vessel, the vessel is broken, but a copper vessel can be purified by rinsing and washing.
[LEV.6.22] Every male among the priests may eat it; it is the most holy. [§]
kal-zakhar bakohanim yokhal otah, kodesh kadoshim hee.
This verse discusses who is permitted to eat a specific offering. "kal" means 'all' or 'every'. "zakhar" means 'male'. "bakohanim" means 'among the priests'. "yokhal" means 'will eat'. "otah" refers to 'it' (the offering). "kodesh" means 'holy'. "kadoshim" is the intensified plural of holy, meaning 'most holy'. "hee" means 'it is'. Therefore, the verse is stating that every male among the priests may eat it; it is most holy.
[LEV.6.23] And every sin offering, which is brought from its blood to the tent of meeting to atone for the holy place, shall not be eaten. It shall be burned in the fire. [§]
ve-khal-chatat asher yuva midamah el-ohel moed lekhaper ba-kodesh lo te'ekhel ba'esh tisa-ref.
This verse discusses what is to be done with the sin offering (chatat) brought from its blood to the tent of meeting (ohel moed) to atone (lekhaper) for the holy place (hakodesh). It states that it must not be eaten (lo te'ekhel) and must be burned (tisa-ref) in the fire (ba'esh).
LEV.7
[LEV.7.1] And this is the law of the guilt offering: It is the most holy. [§]
ve-zot torat ha-asham, kodesh kadoshim hu.
This verse discusses the law concerning the guilt offering. 'Zot' means 'this'. 'Torat' means 'law of' or 'instruction of'. 'Ha-asham' is 'the guilt offering'. 'Kodesh kadoshim' is 'holy of holies', or 'most holy'. 'Hu' means 'it' or 'he'.
[LEV.7.2] In the place where they slaughter the burnt offering, they will slaughter the guilt offering, and its blood he will sprinkle around upon the altar. [§]
bimkom asher yishchatu et haola yishchatu et haasham ve'et damo yizrok al hamizbeach saviv.
This verse details the sacrificial rituals. 'Bimkom' means 'in the place'. 'Asher' introduces a clause specifying 'where'. 'Yishchatu' means 'they will slaughter'. 'Haola' is 'the burnt offering'. 'Haasham' is 'the guilt offering'. 'Ve'et damo' means 'and its blood'. 'Yizrok' means 'he will sprinkle'. 'Al hamizbeach' means 'upon the altar'. 'Saviv' means 'around'. The verse instructs where the guilt offering should be slaughtered and how its blood is to be applied to the altar.
[LEV.7.3] And all of its fat he shall offer from it, the covering and the fat that covers the heart. [§]
ve’et kol-khelbo yaqriv mimeno, et ha’aliyah ve’et ha’khelev ham’khaseh et ha’qerev.
This verse details a specific offering in the Levitical law. ‘Ve’et’ means ‘and’. ‘Kol’ means ‘all’. ‘Khelbo’ means ‘its fat’. ‘Yaqriv’ means ‘he shall offer’. ‘Mimeno’ means ‘from it’. ‘Et ha’aliyah’ means ‘the covering’. ‘Ve’et ha’khelev’ means ‘and the fat’. ‘Ham’khaseh’ means ‘that covers’. ‘Et ha’qerev’ means ‘the heart’.
[LEV.7.4] And the two kidneys and the fat that is upon them, that is upon the coverings, and the lobe upon the liver, upon the kidneys, it shall remove. [§]
ve'et sh'tei ha'k'layot ve'et ha'helev asher a'leihem asher a'l ha'k'salim ve'et ha'yoteret a'l ha'kaved a'l ha'k'layot y'sirena.
This verse describes the removal of specific parts of an animal during a sacrificial ritual. ‘Sh’tei ha’k’layot’ means ‘two kidneys’. ‘Ha’helev’ means ‘the fat’. ‘Asher a’leihem’ means ‘that is upon them’. ‘A’l ha’k’salim’ means ‘upon the coverings’. ‘Ha’yoteret’ means ‘the lobe’. ‘A’l ha’kaved’ means ‘upon the liver’. ‘A’l ha’k’layot’ means ‘upon the kidneys’. ‘Y’sirena’ means ‘it shall remove’. The verse details the careful removal of fat and lobes from specific organs.
[LEV.7.5] And the priest shall make smoke of them on the altar, a burnt offering to Yahveh. It is a guilt offering. [§]
vehik-teer otam hakohen hamiz-beh-ach ish-eh layahveh ash-am hu
This verse describes a priest offering something as a burnt offering to Yahveh, and states that it is a guilt offering. 'Vehik-teer' means 'and he shall make smoke of them'. 'Otam' is 'them'. 'Hakohen' is 'the priest'. 'Hamiz-beh-ach' is 'the altar'. 'Ish-eh' is 'fire' or 'a burnt offering'. 'Layahveh' means 'to Yahveh'. 'Ash-am' means 'guilt offering'. 'Hu' means 'it is' or 'he is'.
[LEV.7.6] Every male among the priests shall eat it. It shall be eaten in a holy place. It is the most holy. [§]
kal-zakhar bakohanim yohelenu bemakom kadosh ye'ekhel kodesh kodeshim hu.
This verse discusses who may eat of the priestly portions. "Kal" means "all" or "every". "Zakhar" means "male". "Bakohanim" means "among the priests". "Yohelenu" means "they shall eat it". "Bemakom kadosh" means "in a holy place". "Ye'ekhel" means "it shall be eaten". "Kodesh kodeshim" means "holiness of holies" or "most holy". "Hu" means "it" or "he".
[LEV.7.7] Like the sin, like the guilt, one law applies to them. The priest who makes atonement with it, it shall be his. [§]
kakhata'at ka'asham torah akhat lahem hakkohen asher yekhapeer-bo lo yihyeh.
This verse describes a single law or offering applying to both sin and guilt offerings. It states that the priest who makes atonement for the offering is the one who receives it as their portion. 'Kakhata'at' means 'like the sin,' 'ka'asham' means 'like the guilt,' 'torah akhat' means 'one law,' 'lahem' means 'for them,' 'hakkohen' means 'the priest,' 'asher yekhapeer-bo' means 'who makes atonement with it,' and 'lo yihyeh' means 'it shall be his.'
[LEV.7.8] And the priest who offers the peace offering of a man, the skin of the offering that he offered shall belong to the priest. [§]
ve-ha-kohen ha-makriv et-olat ish, or ha-olah asher hikriv la-kohen lo yihyeh.
This verse details a regulation concerning peace offerings. 'Kohen' refers to a priest. 'Makriv' signifies offering or sacrificing. 'Olat ish' is a peace offering from a man. 'Or ha-olah' means the skin of the offering. 'Asher hikriv' means 'which he offered'. 'La-kohen' means 'to the priest'. 'Lo yihyeh' means 'shall not be'. The verse is stating that the skin of the peace offering that was offered to the priest shall belong to the priest.
[LEV.7.9] And every offering that is baked in the oven, and every one that is made in a pan, and upon a griddle, shall belong to the priest who offers it to God. [§]
vekhol-minchah asher te'afeh batannur vechol na'asah bamarchechet ve'al machavat lakohen hamakriv otah lo tihyeh.
This verse details offerings to God. 'Minchah' refers to a grain offering. It specifies that baked offerings (from the oven), those made in a pan, and those made on a griddle, belong to the priest who offers them to God.
[LEV.7.10] And every grain offering mixed with oil, and completely burned, shall be for all the sons of Aaron, each man like his brother. [§]
vekhol minchah belulah bashamen vacharebah lekhol benei aharon tihyeh ish ke’achiv.
This verse details offerings made to the priests, the sons of Aaron. 'Minchah' refers to a grain offering. 'Belulah bashamen' means 'mixed with oil'. 'Charebah' means 'burned', indicating the offering is completely consumed. 'Benei aharon' means 'sons of Aaron', referring to the priestly lineage. 'Ish ke'achiv' translates to 'man like his brother', meaning each priest shares equally in these offerings.
[LEV.7.11] And this is the law of the sacrifice of the peace offerings, which one will offer to Yahveh. [§]
ve-zo-at tor-at ze-vach ha-shla-mim a-sher yaq-riv la-Yahveh.
This verse introduces the laws concerning the peace offerings. 'Ve-zo-at' means 'and this is'. 'Tor-at' means 'law of' or 'instruction of'. 'Ze-vach' means 'sacrifice'. 'Ha-shla-mim' means 'the peace offerings'. 'A-sher' means 'which' or 'that'. 'Yaq-riv' means 'he will bring near' or 'he will offer'. 'La-Yahveh' means 'to Yahveh'.
[LEV.7.12] If he offers it as a thanksgiving, then he shall offer upon the sacrifice of the thanksgiving loaves of unleavened wafers mixed with oil, and thin unleavened wafers anointed with oil, and fine flour finely ground loaves mixed with oil. [§]
im al-todah yakrivennu ve-hikriv al-zevach ha-todah challot matzot belulot ba-shemen u-rekikei matzot meshuchim ba-shemen ve-solet murbechet challot belulot ba-shemen.
This verse details the offerings to be brought as a thanksgiving sacrifice. 'Todah' refers to a thanksgiving offering. 'Zevach' refers to a sacrifice. 'Challot' are loaves of bread. 'Matzot' are unleavened wafers or breads. 'Belulot ba-shemen' means mixed with oil. 'Rekikei matzot' are thin wafers of unleavened bread. 'Meshuchim ba-shemen' means anointed with oil. 'Solet' is fine flour. 'Murbechet' means finely ground or sifted. The verse describes specific types of bread offerings—loaves and wafers—mixed or anointed with oil, as part of the thanksgiving sacrifice.
[LEV.7.13] Upon loaves of leavened bread he shall offer his offering, upon a sacrifice of a thank offering of his peace offerings. [§]
al-chalot lechem chametz yaqriv qorbano al-zevach todat shlamav
This verse describes offerings made to the Gods. 'al' means 'upon' or 'on behalf of'. 'chalot' refers to cakes or loaves. 'lechem' is bread. 'chametz' is leavened. 'yaqriv' means 'he shall bring near' or 'offer'. 'qorbano' means 'his offering'. 'zevach' is a sacrifice. 'todat' is a thank offering. 'shlamav' refers to peace offerings or offerings of well-being.
[LEV.7.14] And he shall bring from it one from each sacrifice, a contribution to Yahveh, to the priest who casts the blood of the peace offerings, it will belong to him. [§]
ve-hik-reev mee-meh-noo ech-ahd mee-kol-kor-bahn te-roo-mah la-yahveh la-ko-hen ha-zo-rek et-dam ha-shla-meem loo yih-yeh.
This verse describes an offering brought to Yahveh. Specifically, it details that one offering is to be taken from each sacrifice as a contribution to Yahveh, and it will belong to the priest who casts the blood of the peace offerings.
[LEV.7.15] And the flesh of the sacrifice of thanksgiving peace offerings on the day of his offering will be eaten. It will not be left from it until morning. [§]
uv'sar zevakh todah shlamav b'yom korvano ye'ekhel lo yannikh mimenu ad boker.
This verse discusses the eating of a sacrifice of thanksgiving peace offerings. 'Sar' means flesh or meat. 'Zevakh' means sacrifice. 'Todah' means thanksgiving. 'Shlamav' means peace offerings. 'Korvano' relates to his offering. 'Ye'ekhel' means it will be eaten. 'Lo yannikh' means it will not be left. 'Mimenu' means from it. 'Ad boker' means until morning.
[LEV.7.16] And if a vow or a freewill offering, a sacrifice of his offering, in the day he offers his sacrifice, it shall be eaten, and from the next day, and the remaining from it shall be eaten. [§]
ve-im-ne-der o ne-da-vah zevach kar-ba-no be-yom ha-kre-vo o et-ziv-ho ye-e-achel u-mim-ma-charat ve-ha-no-tar mi-me-nu ye-e-achel.
This verse discusses vows or freewill offerings. If someone makes a vow or offers a freewill offering as a sacrifice, it must be eaten on the day it is offered. Any remaining portion can be eaten the next day. This emphasizes the timely consumption of sacrifices.
[LEV.7.17] And the remaining from the flesh of the sacrifice on the third day in fire it will be burned. [§]
vehahnothar mibesar hazavach bayom hashalishi baesh yissaref.
This verse describes what is to be done with leftover meat from a sacrifice. 'Vehahnothar' means 'and the remaining'. 'Mibesar' means 'from the flesh/meat'. 'Hazavach' means 'the sacrifice'. 'Bayom' means 'on the day'. 'Hashalishi' means 'the third'. 'Baesh' means 'in fire'. 'Yissaref' means 'it will be burned'.
[LEV.7.18] And if anyone eats from the flesh of his peace offerings on the third day, it will not be accepted by the Gods. The one who offered it will not be credited for it, and it will become a defilement. As for the person who eats from it, they will bear their own guilt. [§]
ve-im he-ekhol ye-ekhel mi-vesar-zevach shlamav bayom ha-shlishi lo ye-ratzeh, ha-makriv oto lo ye-chashhev lo piggul yihyeh, ve-ha-nefesh ha-okhelet mi-meno avonah tissa.
This verse discusses the rules surrounding the eating of a peace offering. If the person who offered the sacrifice does not consume it by the third day, it is not accepted by the Gods. The one who offered it will not receive credit for the offering, and it will be considered a defilement. Whoever consumes it after that time will bear the guilt for their transgression.
[LEV.7.19] And the meat that touches any uncleanness shall not be eaten; it shall be burned in the fire. And all pure meat may be eaten as meat. [§]
vehahbasar asher yiga behkol tame lo ye'ekhel ba'esh yissaref vehahbasar kol tahor yo'chal basar.
This verse discusses what meat is permissible to eat based on purity. "vehahbasar" means "and the meat." "asher" means "that." "yiga" means "touches." "behkol" means "in all." "tame" means "uncleanness." "lo ye'ekhel" means "shall not be eaten." "ba'esh" means "in the fire." "yissaref" means "it shall be burned." "vehahbasar" again means "and the meat." "kol" means "all." "tahor" means "pure." "yo'chal" means "shall eat." "basar" means "meat".
[LEV.7.20] And the living being that eats meat from the sacrifice of peace offerings that belong to Yahveh, and its impurity is upon it, that living being will be cut off from its people. [§]
vehahnephesh asher tokhal basar mizevach hashalmim asher leYahveh vetumato alav venikhratah hanephesh hahi meammeha
This verse discusses the consumption of meat from a peace offering sacrifice. It states that if someone eats meat from such a sacrifice while still ritually impure, that person will be cut off from their people. 'Nefesh' refers to a living being or soul. 'Zevach' refers to a sacrifice. 'Shlamim' indicates a peace offering. 'Tumah' denotes ritual impurity. 'Nikhratah' means 'cut off'. 'Am' signifies 'people'.
[LEV.7.21] And a life, if it touches any unclean thing, with the impurity of a human, or with an unclean animal, or with any repulsive unclean thing, and eats from the flesh of a peace offering that is to Yahveh, that life will be excised from its people. [§]
veh-nefesh kee-tee-gah beh-kohl-tah-meh beh-too-meh-at ah-dahm oh bee-veh-heh-mah teh-meh-ah oh beh-kohl-sheh-ketz tah-meh veh-ah-khal mee-veh-sar-zeh-vahch hah-sheh-lah-meem ah-shehr lah-yah-veh veh-nee-chretah hah-neh-fesh hah-hee meh-ah-meh-ah
This verse describes ritual impurity and its consequences. 'Nefesh' refers to a life or person. It outlines what makes a person unclean (touching various forms of impurity) and what happens if they consume a peace offering to Yahveh while in that state of impurity – namely, they are cut off from their people. 'Tahmeh' denotes impurity, 'shehketz' means something repulsive or unclean, and 'zeh-vahch hah-sheh-lah-meem' refers to a peace offering. 'Nee-chretah' means to be cut off or excised.
[LEV.7.22] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.7.23] Speak to the children of Israel to say, "All the fat of the ox and the sheep and the goat you shall not eat." [§]
dab-ber el-bə-nei yis-ra-el le-e-mor kol-che-lev shor və-keshev və-ez lo to-che-lu
This verse is a command given to the children of Israel. "Dabber" means "speak". "El" means "to". "Bənei Yisrael" means "the children of Israel". "Le-emor" means "to say". "Kol" means "all". "Chelev" refers to the fat of animals, specifically the fat covering the entrails. "Shor" means "ox" or "bull". "Keshev" means "sheep" or "lamb". "Ez" means "goat". "Lo tochelu" means "you shall not eat".
[LEV.7.24] And the fat of a carcass and the fat of a torn animal may be made for any work, but you shall not eat of it. [§]
ve-khelev nevaylah ve-khelev terefah ye'aseh le-kol-m'lakhah ve-okhol lo tokholu
This verse discusses the improper use of animal fat. 'Khelev' refers to the fat covering the innards. 'Nevelah' means a carcass (of an animal that died of natural causes). 'Terefah' refers to an animal that died in a manner not permissible for consumption. 'M'lakhah' is work or use. 'Tokholu' means you will eat.
[LEV.7.25] For every one who eats fat from the animal which offers a fire offering to Yahveh, and the soul of the one eating shall be cut off from among his people. [§]
ki kol-okhel helev min-habehemah asher yakriv mime-nnah isheh layahveh venikhratah hanefesh haokhelet me-ammeha.
This verse discusses the prohibition of eating fat from animals sacrificed to Yahveh. "Ki" means "for" or "because". "Kol" means "all" or "every". "Okhel" means "one who eats". "Helev" refers to fat, specifically the fat offered in sacrifice. "Min-habehemah" means "from the animal". "Asher" means "which". "Yakriv" means "brings near" or "offers". "Mime-nnah" means "from it". "Isheh" means "a fire offering". "Layahveh" means "to Yahveh". "Venikhratah" means "and shall be cut off". "Hanefesh" means "the soul". "Haokhelet" means "the one eating". "Me-ammeha" means "from among his people".
[LEV.7.26] And all blood you shall not eat in all your dwellings, to the bird and to the beast. [§]
vekhol-dam lo tokkhlu bekhol moshevoteykhem la'of velabhema
This verse concerns dietary laws. 'vekhol' means 'and all'. 'dam' means 'blood'. 'lo tokkhlu' means 'you shall not eat'. 'bekhol' means 'in all'. 'moshevoteykhem' means 'your dwellings'. 'la'of' means 'to the bird'. 'velabhema' means 'and to the beast'. Therefore, the verse is a prohibition against eating blood in any of your dwellings, whether for birds or beasts.
[LEV.7.27] Every living being that consumes any blood shall have that soul cut off from its people. [§]
kal nefesh asher tochal kol dam ve-nichretaa ha-nefesh ha-hee me-ameha
This verse discusses the prohibition of consuming blood. "kal nefesh" means "all soul" or "every living being". "asher tochal" means "that eats" or "which consumes". "kol dam" means "all blood". "ve-nichretaa" means "and shall be cut off". "ha-nefesh ha-hee" means "that soul". "me-ameha" means "from its people".
[LEV.7.28] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.7.29] Speak to the sons of Israel, saying, "The one who offers a peace offering to Yahveh will bring his offering to Yahveh from the altar of his peace offering." [§]
dabber el-benei yisrael leemor hamakriv et-zevach shlamav liyahveh yavi et-karbano liyahveh mizzevach shlamav.
This verse instructs the Israelites regarding peace offerings. 'Dabber' means 'speak'. 'Benei Yisrael' means 'sons of Israel'. 'Leemor' means 'to say'. 'Hamakriv' means 'the one who offers'. 'Zevach shlamav' means 'peace offering'. 'Liyahveh' is 'to Yahveh'. 'Yavi' means 'will bring'. 'Karbano' means 'his offering'. 'Mizzevach shlamav' means 'from the altar of peace offerings'.
[LEV.7.30] His hands shall bring the offering to Yahveh. The fat shall be brought on the chest. The chest shall be waved as a wave offering before Yahveh. [§]
ya-da-v tah-vee-eh-nah et ee-shee yahveh et-ha-che-lev al-he-cha-zeh ye-vee-eh-nu et he-cha-zeh le-ha-neef oh-toh te-noo-fah lif-nei yahveh.
This verse details the priestly ritual of bringing a sacrifice to Yahveh. 'Yadav' means 'his hands'. 'Tevi'ena' means 'they shall bring'. 'Ishi' means 'the offering'. 'Yahveh' is the proper name of God. 'Hachelev' means 'the fat'. 'Al hachazeh' means 'on the chest'. 'Yevi'enu means 'they shall bring it'. 'Lehanif' means 'to wave'. 'Tenufah' is 'a wave offering'. 'Lifnei' means 'before'.
[LEV.7.31] And the priest shall offer the fat on the altar, and the portion shall be to Aaron and to his sons. [§]
vehiktir hakohen et-hachelev hamizbeachah vehayah hechazah leaharon ulevanav.
This verse describes the offering of the fat on the altar. "vehiktir" means "and he shall make smoke/offer". "hakohen" means "the priest". "et" is a grammatical particle. "hachelev" means "the fat". "hamizbeachah" means "the altar". "vehayah" means "and it will be". "hechazah" means "the portion". "leaharon" means "to Aaron". "ulevanav" means "and to his sons".
[LEV.7.32] And the thigh of the right side you shall give as a contribution to the priest from the sacrifices of your peace offerings. [§]
ve’et shok ha-yamin tit’nu terumah lakohn miziv’hei shal’meikhem.
This verse details a specific offering to be given to the priest. ‘Shok’ refers to the thigh. ‘Ha-yamin’ means ‘the right’. ‘Tit’nu’ means ‘you shall give’. ‘Terumah’ means ‘a contribution’ or ‘heave offering’. ‘Lakohn’ means ‘to the priest’. ‘Miziv’hei’ means ‘from the sacrifices’. ‘Shal’meikhem’ means ‘your peace offerings’. The verse specifies that the right thigh is to be given as an offering to the priest from your peace offerings.
[LEV.7.33] The one offering the blood of the peace offerings and the fat from the sons of Aaron, to him shall be the right thigh for a portion. [§]
hamakriv et-dam hashalavim ve'et-hachelev mibnei aharon lo tihyeh shok hayamin lemanah.
This verse details the offering of peace offerings and fat from the sons of Aaron. It specifies that the right thigh shall be for the priest as a portion.
[LEV.7.34] For I have taken the wave offering and the right thigh of the contribution from the sons of Israel from their peace offerings, and I gave them to Aaron the priest and to his sons as a statute forever from the sons of Israel. [§]
kee et-khazeh ha-tenufah ve-et-shok ha-terumah lakakhti me-et bnei-yisrael mi-zivhei shalmeihem va-etayn otam le-aharon ha-kohen u-levanav le-khak-olam me-et bnei yisrael.
This verse details the taking of the wave offering and the right thigh of the peace offerings from the Israelites and giving them to Aaron the priest and his sons as a statute forever. 'Kee' signifies 'for' or 'because'. 'Et' is a grammatical particle marking a definite object. 'Khazeh' means 'the wave offering'. 'Tenufah' is the act of waving. 'Shok' means 'thigh'. 'Terumah' refers to something lifted up or a contribution. 'Lakakhti' means 'I have taken'. 'Me-et' means 'from'. 'Bnei-yisrael' means 'sons of Israel', or 'the Israelites'. 'Zivhei shalmeihem' means 'their peace offerings'. 'Va-etayn' means 'and I gave'. 'Le-aharon ha-kohen u-levanav' means 'to Aaron the priest and his sons'. 'Le-khak-olam' means 'as a statute forever'.
[LEV.7.35] This is the anointing oil of Aaron and the anointing oil of his sons, from the offerings to Yahveh, on the day he brought them near as priest to Yahveh. [§]
zoat mishchat aharon u-mishchat banav mei-ishei Yahveh be-yom hikriv otam le-kohen la-Yahveh.
This verse describes the anointing oil of Aaron and his sons, originating from the offerings to Yahveh, on the day they were consecrated as priests to Yahveh. "zoat" means 'this'. "mishchat" means 'anointing'. "aharron" is Aaron. "banav" means 'his sons'. "mei-ishei" means 'from the offerings of'. "Yahveh" is the divine name. "be-yom" means 'on the day'. "hikriv" means 'he brought near/offered'. "otam" means 'them'. "le-kohen" means 'as priest'. "la-Yahveh" means 'to Yahveh'.
[LEV.7.36] Which Yahveh commanded to give to them on the day they were anointed from the sons of Israel, a perpetual statute for their generations. [§]
asher tsivah Yahveh lateet lahem beyom mashkho otam meat beni Yisrael chuqat olam ledorotam.
This verse discusses a commandment given by Yahveh to be given to them on the day they were anointed from the sons of Israel, as a perpetual statute for their generations. 'Asher' means 'which'. 'Tsivah' means 'commanded'. 'Lateet' means 'to give'. 'Beyom' means 'on the day'. 'Mashkho' means 'anointed'. 'Meat' means 'from'. 'Beni' means 'sons of'. 'Yisrael' is the name Israel. 'Chuqat' means 'statute'. 'Olam' means 'perpetual'. 'Ledoroatam' means 'for their generations'.
[LEV.7.37] This is the law for the burnt offering, the grain offering, and the sin offering and the guilt offering and for the fillings and for the peace offering. [§]
zoht ha-toh-rah la-o-lah la-min-khah ve-la-khat-taht ve-la-ash-ahm ve-la-mil-oo-eem oo-le-zevakh ha-shla-meem.
This verse outlines the various types of offerings within the sacrificial system. 'Zot' means 'this'. 'Hatorah' means 'the law' or 'the instruction'. The subsequent words represent different types of offerings: 'olah' is a burnt offering, 'minchah' a grain offering, 'khatat' a sin offering, 'asham' a guilt offering, 'miluim' fillings or additions (related to priestly consecration), and 'zevakh shlaimim' a peace offering.
[LEV.7.38] Which Yahveh commanded to Moses on Mount Sinai on the day of His commanding the children of Israel to offer their sacrifices to Yahveh in the wilderness of Sinai. [§]
Asher tsivah Yahveh et Moshe behar Sinai beyom tsavoto et benei Yisrael lehakriv et korbaneyhem laYahveh bemidbar Sinai.
This verse describes commandments given by Yahveh to Moses on Mount Sinai, concerning offerings the Israelites should make to Yahveh in the desert of Sinai. "Asher" means 'which'. "Tsivah" means 'commanded'. "Et" is an untranslatable particle. "Behar Sinai" means 'on Mount Sinai'. "Beyom tsavoto" means 'on the day of His commanding'. "Benei Yisrael" means 'the children of Israel'. "Lehakriv" means 'to offer'. "Korbaneyhem" means 'their sacrifices'. "LaYahveh" means 'to Yahveh'. "Bimidbar Sinai" means 'in the wilderness of Sinai'.
LEV.8
[LEV.8.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.8.2] Take Aaron and his sons with him, and the garments, and the anointing oil, and the bull for the sin offering, and two rams, and the basket of unleavened bread. [§]
qach et-aharon ve-et-banav ito ve-et habegadim ve-et shemen hamishcha ve-et par hachata'at ve-et shnei ha'eilim ve-et sal hamatzot.
This verse commands taking Aaron and his sons, along with the garments, the anointing oil, the bull for the sin offering, two rams, and the basket of unleavened bread. 'Et' is a particle indicating the definite direct object. 'Ito' means 'with him'. 'Hamishcha' means 'the anointing'. 'Hachata'at' means 'the sin offering'. 'Ha'eilim' means 'the rams'. 'Hamatzot' means 'the unleavened bread'.
[LEV.8.3] And all the assembly, the congregation, to the entrance of the tent of meeting. [§]
ve’et kol-ha’eda ha’qahal el-petah ohel mo’ed.
This verse describes bringing the entire assembly to the entrance of the tent of meeting. 'Ve’et' means 'and'. 'Kol' means 'all'. 'Ha’eda' means 'the assembly'. 'Ha’qahal' means 'the congregation'. 'El' means 'to' or 'toward'. 'Petah' means 'entrance'. 'Ohel' means 'tent'. 'Mo’ed' means 'meeting' or 'appointment'.
[LEV.8.4] And Moses did as Yahveh commanded him, and the congregation gathered to the entrance of the tent of meeting. [§]
Va-yas mosheh ka-asher tsivah Yahveh oto va-tikahhel ha-edah el-peteach ohel moed.
This verse describes Moses doing as Yahveh commanded him, and the congregation gathering at the entrance to the tent of meeting. 'Va-yas' means 'and he did'. 'Mosheh' is Moses. 'Ka-asher' means 'as'. 'Tsivah' means 'commanded'. 'Yahveh' is the proper name of God. 'Oto' means 'him'. 'Va-tikahhel' means 'and gathered'. 'Ha-edah' means 'the congregation'. 'El-peteach' means 'to the entrance'. 'Ohel' means 'tent'. 'Moed' means 'meeting'.
[LEV.8.5] And Moses said to the congregation, "This is the thing that Yahveh commanded to do." [§]
Va-yo-mer Moshe el-ha-eida zeh ha-davar asher-tziva Yahveh la-asot.
This verse recounts Moses speaking to the congregation, relaying a command from Yahveh. 'Va-yo-mer' means 'and said'. 'Moshe' is Moses. 'el-ha-eida' means 'to the congregation'. 'zeh ha-davar' means 'this the thing' or 'this is the thing'. 'asher-tziva' means 'which commanded'. 'Yahveh' is the proper name of God. 'la-asot' means 'to do'.
[LEV.8.6] And Moses brought near Aaron and his sons, and he washed them with water. [§]
va-yak-rev Moshe et-Aharon ve-et-banav va-yir-chatz otam bamayim.
This verse describes Moses bringing Aaron and his sons forward, and then washing them with water. "Va-yakrev" means 'and he brought near'. "Moshe" is Moses. "Et-Aharon ve-et-banav" means 'Aaron and his sons'. "Va-yirchatz" means 'and he washed'. "Otam" means 'them'. "Bamayim" means 'with water'.
[LEV.8.7] And he put upon him the tunic, and he fastened him with the sash, and he clothed him with the robe, and he put upon him the ephod, and he fastened him with the calculation of the ephod, and he put the ephod upon him to wear. [§]
Va-yit-ten a-layv et-ha-kut-tonet va-yach-gor oto ba-av-net va-yal-besh oto et-ha-me-il va-yit-ten a-layv et-ha-e-fod va-yach-gor oto be-che-shev ha-e-fod va-ye-ep-fod lo bo.
This verse describes the act of clothing someone, likely a priest, with specific garments for a sacred function. Each verb indicates placing or fastening an article of clothing. The specific garments listed are a tunic, sash, robe, ephod, and a sash associated with the ephod. 'Ephod' is likely a complex garment, and the final verb 'va-ye-ep-fod' seems to indicate the action of *wearing* the ephod, or perhaps specifically arranging it.
[LEV.8.8] And he placed it upon him, and he put the Urim and the Thummim into the breastplate. [§]
va-ya-sem a-lav et-ha-hoshen va-yiten el-ha-hoshen et-ha-urim ve-et-ha-tumim.
This verse describes the placement of the breastplate (hoshen) upon someone, and the placement of the Urim and Thummim within the breastplate. 'Va-ya-sem' means 'and he placed'. 'A-lav' means 'upon him'. 'Et-ha-hoshen' means 'the breastplate'. 'Va-yiten' means 'and he put'. 'El-ha-hoshen' means 'into the breastplate'. 'Et-ha-urim ve-et-ha-tumim' means 'the Urim and the Thummim'.
[LEV.8.9] And he put the headdress upon his head, and he put upon the headdress, before his face, the golden plate, the holy crown, as Yahveh commanded Moses. [§]
va-ya-sem et-ha-mitz-ne-fet al-ro-sho va-ya-sem al-ha-mitz-ne-fet el-mul pa-nav et tzitz ha-zahav nezer ha-ko-desh ka-a-sher tzi-vah Yahveh et-Mo-sheh.
This verse describes the placement of the high priest's headdress and the golden plate (tzitz) upon it, as commanded by Yahveh to Moses. 'Mitznefet' refers to the headdress or turban, 'rosho' is 'his head', 'pa-nav' is 'his face', 'tzitz' is the golden plate, 'nezer' is a crown or wreath, 'ko-desh' means holy, and 'tzi-vah' means commanded. 'Yahveh' is the proper name of God, and 'Mosheh' is Moses.
[LEV.8.10] And Moses took the oil of the anointing and anointed the Tabernacle and all that was in it, and he consecrated them. [§]
va-yikach Moshe et-shemen ha-mishcha va-yimshach et-ha-mishkan ve-et kol-asher-bo va-yekadesh otam.
This verse describes Moses anointing the Tabernacle and everything within it with the anointing oil, and then consecrating them. 'Moshe' is Moses. 'Shemen ha-mishcha' is 'the oil of the anointing.' 'Mishkan' is 'the Tabernacle.' 'Kol asher bo' is 'all that is in it.' 'Yekadesh otam' is 'to consecrate them.'
[LEV.8.11] And he poured from it upon the altar seven times, and he anointed the altar and all its utensils, and the basin and its base to sanctify them. [§]
vayyiz mech mimmennu al-hamizbeach sheva pe'amim vayimshach et-hamizbeach ve'et-kol-keleiv ve'et-hakkiyor ve'et-kanov lekadsham.
This verse describes the anointing of the altar and its utensils by a priest. 'Vayyiz' indicates an offering was poured. 'Mimmennu' means 'from him,' referring to the offering. 'Hamizbeach' is 'the altar'. 'Sheva pe'amim' means 'seven times'. 'Vayimshach' means 'and he anointed'. 'Keleiv' means 'its utensils'. 'Hakkiyor' is 'the basin'. 'Kannov' means 'its base'. 'Lekadsham' means 'to sanctify them'.
[LEV.8.12] And he poured from the oil of the anointing on the head of Aaron, and he anointed him for his holiness. [§]
vayyizok mishshemen hamishcha al rosh aharon vayimshach oto leqaddsho
This verse describes the anointing of Aaron. "Vayyizok" means "and he poured". "Mishshemen hamishcha" means "from the oil of the anointing". "Al rosh aharon" means "on the head of Aaron". "Vayimshach" means "and he anointed". "Oto" means "him". "Leqaddsho" means "for his holiness".
[LEV.8.13] And Moses brought near the sons of Aaron, and clothed them with tunics, and girded them with sashes, and placed caps upon their heads, as Yahveh commanded Moses. [§]
va-yakrev Moshe et-benei Aharon va-yalbisham kutonot va-yachgor otam avnet va-yachbosh lahem migbaot ka-asher tzivah Yahveh et-Moshe.
This verse describes Moses bringing Aaron’s sons forward and clothing them. Specifically, he put tunics on them, girded them with sashes, and placed caps on their heads, as Yahveh had commanded him.
[LEV.8.14] And he brought near the bull of the sin offering, and Aaron and his sons leaned their hands upon the head of the bull of the sin offering. [§]
va-yageish et par ha-chata't va-yismokh aharon uvanav et-yadeihem al-rosh par ha-chata't
This verse describes the placement of hands on the head of the sin offering bull. "Vayageish" means "and he brought near". "Par ha-chata't" means "the bull of the sin offering". "Vayismokh" means "and he leaned". "Aaron and his sons" are explicitly named. "Et-yadeihem" is "their hands", and "al-rosh" is "upon the head".
[LEV.8.15] And he slaughtered it, and Moses took the blood and put it on the horns of the altar all around with his finger, and he atoned for the altar, and the blood he poured at the base of the altar, and he sanctified it to provide atonement for it. [§]
va-yish-chat va-yi-kah mo-sheh et-ha-dam va-yit-ten al-kar-not ha-miz-be-ach sa-viv be-etz-ba-o va-ye-cha-te et-ha-miz-be-ach ve-et-ha-dam ya-tzak el-ye-sod ha-miz-be-ach va-ye-kad-desh-hu le-chaf-fer a-lav.
This verse describes Moses performing a ritual of sacrifice and purification upon the altar. He slaughters the sacrifice, takes the blood, and applies it to the horns of the altar with his finger. He then atones for the altar with the blood and sanctifies it to provide atonement for it.
[LEV.8.16] And he took all the fat that was on the inner parts, and the covering of the liver, and two kidneys and their fat. And Moses burned them on the altar. [§]
Va-yik-akh et-khal-ha-helev asher al-ha-karev ve-et-yoteret ha-kaved ve-et-shtei ha-klayot ve-et-helvah-hen va-yak-ter Moshe ha-miz-be-chah.
This verse details the specific parts of an animal offering that Moses was instructed to burn on the altar. 'Va-yik-akh' means 'and he took'. 'khal-ha-helev' refers to 'all the fat'. 'asher al-ha-karev' means 'that is on the inner parts'. 'yoteret ha-kaved' is 'the covering of the liver'. 'shtei ha-klayot' is 'two kidneys'. 'helvah-hen' means 'their fat'. 'va-yak-ter' means 'and he burned'. 'Moshe' is Moses. 'ha-miz-be-chah' is 'the altar'.
[LEV.8.17] And the young bull, and its hide, and its flesh, and its offal, he burned with fire outside the camp, as Yahveh commanded Moses. [§]
ve'et-hapar ve'et-oro ve'et-besaro ve'et-pirsho saraf ba'esh michutz lamachanah ka'asher tsivah Yahveh et Moshe.
This verse describes the burning of the young bull, its hide, its flesh, and its offal. These items were burned outside the camp, as Yahveh commanded Moses.
[LEV.8.18] And he brought near the ram for the burnt offering, and Aaron and his sons rested their hands on the head of the ram. [§]
va-yak-rev et eil ha-o-lah va-yis-me-chu a-ha-ron u-va-nav et yadeihem al rosh ha-eil
This verse describes Aaron and his sons laying their hands on the head of the ram for a burnt offering. 'Yakrev' means 'he brought near'. 'Eil' means 'ram'. 'Ha-olah' means 'the burnt offering'. 'Yismechu' means 'they rested' or 'they laid'. 'Aaron u-vanav' means 'Aaron and his sons'. 'Yadeihem' means 'their hands'. 'Al rosh' means 'on the head of'.
[LEV.8.19] And Moses slaughtered and splashed the blood around upon the altar. [§]
va-yish-chat va-yiz-rok Moshe et-ha-dam al-ha-miz-be-ach sa-viv.
This verse describes Moses splashing blood around the altar. 'Va-yish-chat' means 'and he slaughtered'. 'Va-yiz-rok' means 'and he splashed'. 'Moshe' is Moses. 'Et-ha-dam' means 'the blood'. 'Al-ha-miz-be-ach' means 'upon the altar'. 'Sa-viv' means 'around'.
[LEV.8.20] And Moses cut the ram into its portions, and Moses offered the head and the portions and the fat. [§]
ve-et-ha-ayil nit-tach li-ne-tachav, va-yak-teir mosheh et-ha-rosh ve-et-ha-ne-tach-im ve-et-ha-pa-der.
This verse describes Moses cutting up a ram and offering portions as a sacrifice. 'Ayil' means ram. 'Nittach' means was cut. 'Li-netachav' means into its portions. 'Yak-teir' means he offered. 'Rosh' means head. 'Ne-tach-im' means portions. 'Pa-der' means fat.
[LEV.8.21] And he washed the internal organs and the thighs in water, and Moses offered the entire ram upon the altar as a burnt offering, a pleasing aroma. It was a fire offering for Yahveh, as Yahveh commanded Moses. [§]
ve'et-hakerav ve'et-hachera'yim rachatz bamayim vayak'ter mosheh et-kol-ha'ayil hamizbechah olah hu lereich-ni'chach isheh hu layahveh ka'asher tzivah yahveh et-mosheh.
This verse details the ritual cleansing and offering performed by Moses. 'Hakerav' and 'hachera'yim' refer to the internal organs and the thighs of the animal. Moses washed these in water, then offered the entire ram as a burnt offering on the altar. This offering was to be a pleasing aroma to Yahveh, and Moses performed it according to the command of Yahveh.
[LEV.8.22] And he brought near the second ram, the ram for the completion offerings, and Aaron and his sons rested their hands on the head of the ram. [§]
va-yakrev et-ha-ayil ha-sheni, ayil ha-milu’im, va-yis’mechu Aharon u-vanav et-yadeihem al-rosh ha-ayil.
This verse describes Aaron and his sons laying their hands on the head of the second ram, the ram for the completion offering. 'Va-yakrev' means 'and he brought near'. 'Et-ha-ayil' means 'the ram'. 'Ha-sheni' means 'the second'. 'Ayil ha-milu’im' is 'the ram of the completion offerings'. 'Va-yis’mechu' means 'and they rested'. 'Aharon u-vanav' means 'Aaron and his sons'. 'Et-yadeihem' means 'their hands'. 'Al-rosh ha-ayil' means 'on the head of the ram'.
[LEV.8.23] And he slaughtered, and Moses took from the blood and put it upon the flap of the ear of Aaron the right one, and upon the little toe of his hand the right one, and upon the little toe of his foot the right one. [§]
Va-yish-chah-t | va-yi-kah Moshe mi-da-mo va-yi-ten al-t-nu-kh oz-en-A-ha-ron ha-ye-ma-nit ve-al-bo-hen ya-do ha-ye-ma-nit ve-al-bo-hen rag-lo ha-ye-ma-nit.
This verse describes Moses taking blood from a sacrifice and applying it to specific parts of Aaron's body. 'Va-yish-chah-t' means 'and he slaughtered'. 'Va-yi-kah Moshe mi-da-mo' means 'and Moses took from the blood'. 'Va-yi-ten' means 'and he put'. 'Al-t-nu-kh' means 'upon the flap'. 'Oz-en-A-ha-ron' means 'the ear of Aaron'. 'Ha-ye-ma-nit' means 'the right'. 'Bo-hen ya-do' means 'the little toe of his hand' (finger). 'Bo-hen rag-lo' means 'the little toe of his foot'.
[LEV.8.24] And Moses brought near the sons of Aaron, and Moses took from the blood and placed it on the lobe of their right ears, and on the thumb of their right hands, and on the toe of their right feet. And Moses sprinkled the blood around the altar. [§]
va-yak-rev et-bnei a-ha-ron va-yit-ten mo-sheh min-ha-dam al-tnooch oz-nam ha-yma-neet ve-al-bo-hen ya-dam ha-yma-neet ve-al-bo-hen rag-lam ha-yma-neet va-yiz-rok mo-sheh et-ha-dam al-ha-miz-bay-ach sa-veev.
This verse describes Moses applying blood to the right earlobe, right thumb, and right big toe of Aaron's sons, and then sprinkling blood around the altar. The words are very literal descriptions of an action performed in a ritual context.
[LEV.8.25] And he took the fat and the fat lobe and all the fat that was on the inner parts, and the covering of the liver, and the two kidneys and their fat, and the right thigh. [§]
va-yik-akh et-ha-che-lev ve-et-ha-al-yah ve-et-kol-ha-che-lev asher al-ha-ke-rev ve-et yo-teret ha-ka-ved ve-et sh-tei ha-ke-la-yot ve-et chel-beh-hen ve-et shok ha-ya-min.
This verse describes the specific portions of a sacrifice that are taken for the priests. 'Chelev' refers to the fat covering the organs. 'Aliyah' refers to the fat lobe on the liver. 'Ke-rev' is the inner parts, or organs. 'Yo-teret ha-ka-ved' is the covering of the liver. 'Ke-la-yot' are the kidneys. 'Shok ha-ya-min' is the right thigh.
[LEV.8.26] From the unleavened breads that were before Yahveh, he took one cake of unleavened bread and one cake of bread with oil and one thin wafer, and he placed them upon the fats and upon the right thigh. [§]
oomi-sal hamatzot asher lifnei Yahveh lakach challat matzah achat vechallat lechem shemen achat verakik echad vayaseim al-hachalavim veal-shok hayamin.
This verse describes the preparation of an offering. 'Mizsal hamatzot' refers to 'from the unleavened breads'. 'Lifnei Yahveh' means 'before Yahveh'. 'Lakach' is 'he took'. 'Challat matzah achat' means 'one cake of unleavened bread'. 'Challat lechem shemen achat' means 'one cake of bread with oil'. 'Rakik echad' means 'one thin wafer'. 'Vayaseim' means 'and he placed'. 'Al-hachalavim' means 'upon the fats'. 'Veal-shok hayamin' means 'and upon the right thigh'.
[LEV.8.27] And he gave everything upon the hands of Aaron and upon the hands of his sons, and he waved them as a wave offering before Yahveh. [§]
va-yit-ten et-ha-kol al kaf-fei a-ha-ron ve-al kaf-fei ban-av va-ya-nef otam tnoo-fah lif-nei Yahveh.
This verse describes the giving of something to Aaron and his sons, followed by a 'wave offering' before Yahveh. 'Va-yit-ten' means 'and he gave'. 'Et-ha-kol' means 'the whole' or 'everything'. 'Kaf-fei' means 'palms of the hands' or simply 'hands'. 'A-ha-ron' is Aaron. 'Ve-al kaf-fei ban-av' means 'and upon the hands of his sons'. 'Va-ya-nef otam' means 'and he waved them'. 'Tnoo-fah' refers to the act of waving, a 'wave offering'. 'Lif-nei Yahveh' means 'before Yahveh'.
[LEV.8.28] And Moses took them from upon their hands, and he offered upon the altar the burnt offering. They are completions, for a pleasing aroma, it is fire to Yahveh. [§]
Va-yik-akh Mo-sheh otam me-al kap-pei-hem va-yak-teir ham-miz-beh-ah al-ha-o-lah mi-lu-im hem le-rei-akh ni-choch ish-eh hu la-Yah-veh.
This verse describes Moses taking offerings from the people’s hands and offering them on the altar as a completed offering, a pleasing aroma to Yahveh. 'Va-yik-akh' means 'and he took'. 'Mo-sheh' is 'Moses'. 'otam' is 'them'. 'me-al kap-pei-hem' is 'from upon their hands'. 'va-yak-teir' is 'and he offered'. 'ham-miz-beh-ah' is 'the altar'. 'al-ha-o-lah' is 'upon the burnt offering'. 'mi-lu-im hem' is 'completion they are'. 'le-rei-akh ni-choch' is 'for a pleasing aroma'. 'ish-eh hu' is 'it is fire'. 'la-Yah-veh' is 'to Yahveh'.
[LEV.8.29] And Moses took the breast and waved it as a wave offering before Yahveh, from the ram of the completion offerings. It was for Moses as a contribution, as Yahveh commanded Moses. [§]
Va-yikach Moshe et-ha-chazeh va-yenipehuhu tnoofah lifnei Yahveh me-eil ha-miluim le-Moshe hayah le-manah ka-asher tzivah Yahveh et-Moshe.
This verse describes Moses taking the breast of the ram and waving it as an offering before Yahveh. The breast was a portion allotted to Moses as a contribution, as Yahveh commanded him.
[LEV.8.30] And Moses took from the anointing oil and from the blood that was upon the altar and cast it upon Aaron, upon his garments, and upon his sons, and upon the garments of his sons with him. And he consecrated Aaron, his garments, and his sons and the garments of his sons with him. [§]
va-yik-akh mo-sheh mish-sheh-men ha-mish-khah oo-min-ha-dahm ah-sher al-ha-miz-bay-akh va-yaz al-ah-ah-ron al-bg-dahv oo-al-bahn-ahv oo-al-bg-day bah-nahv it-toh va-ye-kah-desh et-ah-ah-ron et-bg-dahv oo-et-bahn-ahv oo-et-bg-day bah-nahv it-toh
This verse describes Moses anointing Aaron and his sons with oil and blood as part of their consecration to the priesthood. 'Moses took of the anointing oil and of the blood that was on the altar and cast it upon Aaron, upon his garments, and upon his sons, and upon the garments of his sons with him. And he consecrated Aaron, his garments, and his sons and the garments of his sons with him.' The verse details a ritual act of purification and dedication to God.
[LEV.8.31] And Moses said to Aaron and to his sons, "Cook the meat at the opening of the tent of meeting, and there you shall eat it, and also the bread that is in the basket of filled things, as I have commanded, saying, Aaron and his sons shall eat it." [§]
Va-yo-mer Moshe el-Aharon ve-el-banav bashlu et-ha-basar petach ohel moed ve-sham tokhlu oto ve-et-ha-lechem asher be-sal ha-miluim ka-asher tziveiti le-emor Aharon u-vanav yochluhu.
This verse describes Moses instructing Aaron and his sons regarding the consumption of the sacrifice. Specifically, he tells them to cook the meat at the entrance to the tent of meeting and eat it there, along with the bread in the basket of filled things, as he has commanded. The instruction is repeated to emphasize that Aaron and his sons are the ones who are to eat it.
[LEV.8.32] And the remaining in the meat and in the bread, in the fire you shall burn. [§]
ve-han-no-tar bah-bah-sar oo-vah-la-chem bah-esh tee-sro-fu
This verse describes the disposal of leftover meat and bread. 'Ve' means 'and'. 'Han-no-tar' means 'the remaining'. 'Bah-bah-sar' means 'in the meat'. 'Oo-vah-la-chem' means 'and in the bread'. 'Bah-esh' means 'in the fire'. 'Tee-sro-fu' means 'you shall burn'. The verb is in the second person masculine plural imperative.
[LEV.8.33] And from the opening of the tent of meeting, you shall not go out for seven days, until the days of the filling of your hands are complete, for seven days it will fill your hands. [§]
oo-mee-peh-tahch oh-hel mo-ay-d lo tee-tseh-oo shiv-ah-t ya-meem ad yohm meh-loh-t yeh-may mee-loo-ay-hem kee shiv-ah-t ya-meem yeh-mah-leh et-yed-chem
This verse describes the priests' consecration ritual and the period during which they were not allowed to leave the tent of meeting. 'Miph'tach' means 'from the opening of'. 'Ohel mo'ed' refers to the 'tent of meeting'. 'Lo teztu' means 'you shall not go out'. 'Shiv'at yamim' means 'seven days'. 'Ad yom meloat yemey milu'echem' refers to 'until the days of the filling of your hands are complete'. 'Ki' means 'for' or 'because'. 'Yemalleh et yedchem' means 'it will fill your hands'.
[LEV.8.34] As God did on this day, God commanded to do to atone for you. [§]
ka'asher asa bayom hazeh tsivah Yahveh la'asot l'khaper aleikhem.
This verse describes an action done 'as on this day,' meaning as it was done previously or as it is currently being done. 'Asah' means 'did' or 'made.' 'Bayom hazeh' means 'on this day.' 'Tsivah' means 'commanded.' 'Yahveh' is the proper name of God. 'La'asot' means 'to do.' 'L'khaper' means 'to atone' or 'to cover.' 'Aleikhem' means 'upon you' or 'for you.'
[LEV.8.35] And you shall pitch the Tent of Meeting, and you shall dwell before it day and night for seven days, and you shall keep the keeping of Yahveh, and you shall not die, for thus I have been commanded. [§]
oo-fet-ach oh-hel mo-ed tay-shav-oo yo-mam va-lay-lah shiv-at ya-meem oo-sh’mar-tem et mish-mer-et Yahveh ve-lo ta-moo-too kee-ken tsu-vey-tee.
This verse describes instructions regarding the Tent of Meeting. Specifically, it instructs people to dwell before it both day and night for seven days, to guard what Yahveh has commanded, and not to die. The verb ‘tsuveeti’ means ‘I have commanded’. ‘Mishmeret’ signifies a guarding or keeping of something, in this case, Yahveh’s commands.
[LEV.8.36] And Aaron and his sons completed all the things that the Gods commanded through Moses. [§]
Va-ya-as Aaron u-vanav et kol-ha-devarim asher tzivah Yahveh be-yad Moshe.
This verse describes Aaron and his sons completing all the tasks that Yahveh commanded through Moses. 'Va-ya-as' means 'and he made/did'. 'Aaron u-banav' means 'Aaron and his sons'. 'Et kol-ha-devarim' means 'all the things'. 'Asher tzivah' means 'that commanded'. 'Yahveh' is the divine name. 'Be-yad Moshe' means 'by the hand of Moses' or 'through Moses'.
LEV.9
[LEV.9.1] And it happened on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel. [§]
Va-yhi ba-yom ha-shemini, kara Moshe le-Aharon u-le-vanav u-le-ziknei Yisrael.
This verse describes Moses calling to Aaron, his sons, and the elders of Israel on the eighth day. 'Va-yhi' means 'and it happened'. 'Ba-yom' means 'on the day'. 'Ha-shemini' means 'the eighth'. 'Kara' means 'he called'. 'Le' means 'to'. 'U' means 'and'. 'Ziknei' means 'elders of'. 'Yisrael' is the name Israel.
[LEV.9.2] And He said to Aaron, "Take for yourself a calf, a son of a cow, for a sin offering, and a ram for a burnt offering, without blemish, and bring them near before Yahveh." [§]
Va-yo-mer el-a-ha-ron kah-leh-cha eh-gel ben-ba-kar le-ha-ta-at ve-ayil le-o-lah te-mi-mim ve-ha-kreiv lif-nei Yahveh.
This verse is a command given to Aaron. It instructs him to take a calf as a sin offering and a ram as a burnt offering, both without blemish, and to bring them before Yahveh.
[LEV.9.3] And to the children of Israel you shall speak, saying, "Take a goat for a sin offering, and a calf and a lamb of the first year, without blemish, for a burnt offering." [§]
ve-el-be-nei yis-ra-el te-da-ber le-e-mor ke-hu se-ir-ez-zim le-cha-tat ve-e-gel va-ke-vesh be-nei-sha-nah te-mi-mim le-o-lah.
This verse is a command given to the Israelites. 'El' means God. 'Benei Yisrael' means the children of Israel. 'Tedarber' means you shall speak. 'Le'emor' means to say. 'Kachu' means take. 'Seir-ezzim' means a goat. 'Le-chattat' means for sin offering. 'Ve-egel' means and a calf. 'Va-kevesh' means and a lamb. 'Benei-shana' means of a year (young). 'Temimim' means perfect or without blemish. 'Le-olah' means for a burnt offering.
[LEV.9.4] And a bull and a ram for peace offerings, to sacrifice before Yahveh, and a grain offering mixed with oil, because today Yahveh appears to you. [§]
ve-shor va-ayil li-shlamim li-zboach lifnei Yahveh u-minchah be-lulah ba-shemen ki ha-yom Yahveh nir’ah aleichem.
This verse details an offering to be made before Yahveh. A bull and a ram are specified for a peace offering, to be sacrificed before Yahveh. A grain offering mixed with oil is also mentioned. The reason for this offering is stated as Yahveh appearing to them on this day.
[LEV.9.5] And they took that which Moses commanded before the tent of meeting, and all the congregation drew near and stood before Yahveh. [§]
vayikchu et asher tzivah Moshe el-pnei ohel moed vayakrevu kol-ha'eda vayyamdu lifnei Yahveh.
This verse describes the people bringing what Moses commanded before the tent of meeting, then all the congregation gathered and stood before Yahveh. 'Vayikchu' means 'and they took'. 'Et' is an untranslated marker. 'Asher' means 'which' or 'that'. 'Tzivah' means 'commanded'. 'Moshe' is Moses. 'El-pnei' means 'before'. 'Ohel moed' is the tent of meeting. 'Vayakrevu' means 'and they drew near'. 'Kol-ha'eda' means 'all the congregation'. 'Vayyamdu' means 'and they stood'. 'Lifnei' means 'before'. 'Yahveh' is the name of God.
[LEV.9.6] And Moses said, "This is the word that Yahveh commanded: Do it, and the glory of Yahveh shall appear to you." [§]
Va-yo-mer Moshe, zeh ha-davar asher tzivah Yahveh, ta-asu. Ve-yera aleichem kevode Yahveh.
This verse recounts Moses speaking to the Israelites. 'Va-yo-mer' means 'and said'. 'Moshe' is Moses. 'Zeh' means 'this'. 'Ha-davar' means 'the thing' or 'the word'. 'Asher' means 'that' or 'which'. 'Tzivah' means 'commanded'. 'Yahveh' is the proper name of God. 'Ta-asu' means 'you shall do' or 'do'. 'Ve-yera' means 'and shall appear'. 'Aleichem' means 'to you'. 'Kevode' means 'glory'.
[LEV.9.7] And Moses said to Aaron, "Approach the altar and perform your sin offering and your burnt offering, and make atonement for yourself and for the people. And perform the offering of the people and make atonement for them, as Yahveh commanded." [§]
Va-yo-mer Moshe el Aharon, kerav el ha-mizbeach va-aseh et chatatecha ve-et olatecha ve-chaper ba-adcha u-ve-ad ha-am, va-aseh et korban ha-am ve-chaper ba-adam ka-asher tzivah Yahveh.
This verse describes Moses instructing Aaron to approach the altar and perform specific sacrifices – a sin offering and a burnt offering – for atonement, first for himself and then for the people. It emphasizes performing the sacrifices as Yahveh commanded.
[LEV.9.8] And Aaron approached to the altar, and he slaughtered the bull of the sin offering that belonged to him. [§]
va-yik-rav Ah-a-ron el-ha-miz-bay-ach va-yish-chat et-eh-gel ha-chat-ta-at a-sher-lo.
This verse describes Aaron approaching the altar and slaughtering the sin offering bull that belonged to him. 'Va-yik-rav' means 'and he approached'. 'Ah-a-ron' is the name Aaron. 'El-ha-miz-bay-ach' means 'to the altar'. 'Va-yish-chat' means 'and he slaughtered'. 'Et-eh-gel' means 'the bull'. 'Ha-chat-ta-at' means 'of sin offering'. 'A-sher-lo' means 'that belonged to him'.
[LEV.9.9] And the sons of Aaron brought the blood to God, and he dipped his finger in the blood and put it on the horns of the altar, and he poured the blood at the foundation of the altar. [§]
va-yak-ree-vu b-nei ah-ha-ron et-had-dam ei-lav va-yit-bol etz-ba-o bad-dam va-yiten al-kar-not ha-miz-beach ve-et-had-dam ya-tzak el-yesod ha-miz-beach.
This verse describes the priests, the sons of Aaron, bringing blood to God and applying it to the horns and base of the altar as part of a sacrificial ritual. 'Bnei' means 'sons of'. 'Et' is a direct object marker. 'Dam' means blood. 'Elav' means 'to Him'. 'Yitzak' means 'he poured'. 'Yesod' means 'foundation'. 'Mizbeach' means 'altar'.
[LEV.9.10] And the fat covering the entrails, and the kidneys, and the lobe of the liver from the liver of the sin offering, he burned on the altar, as Yahveh commanded Moses. [§]
ve'et-hachelev ve'et-hakkelayot ve'et-hayotteret min-hachaved min-hachatta't hik'tir hamizbe'ach ka'asher tziva' Yahveh et-Mosheh.
This verse details the specific parts of a sin offering that were to be burned on the altar. 'Hachelev' refers to the fat covering the entrails. 'Hakkelayot' means the kidneys. 'Hayotteret' refers to the lobe of the liver. 'Hachaved' is the liver itself. 'Hachatta't' signifies the sin offering. 'Hik'tir' means to burn or cause to smoke. 'Hamizbe'ach' is the altar. 'Ka'asher' means as or according to. 'Tziva' means commanded. 'Yahveh' is the name of God. 'Et-Mosheh' refers to Moses.
[LEV.9.11] And the flesh and the hide, burned in fire outside of the camp. [§]
veh-et-hah-bah-sar veh-et-hah-or sar-af bah-esh mee-choots lah-mah-khan-eh
This verse describes the burning of the sin offering. 'veh-et' is a conjunction meaning 'and'. 'hah-bah-sar' means 'the flesh'. 'hah-or' means 'the hide'. 'sar-af' means 'burned'. 'bah-esh' means 'in fire'. 'mee-choots' means 'outside of'. 'lah-mah-khan-eh' means 'the camp'.
[LEV.9.12] And he slaughtered the burnt offering, and the sons of Aaron brought to him the blood, and he threw it around upon the altar. [§]
va-yish-chat et-ha-o-lah va-yam-tzee-u b-nei a-ha-ron e-lav et-ha-dam va-yiz-re-ke-hu al-ha-miz-bay-ach sa-viv.
This verse describes the sacrificial ritual performed by Aaron's sons. 'Va-yish-chat' means 'and he slaughtered'. 'Et-ha-o-lah' refers to 'the burnt offering'. 'Va-yam-tzee-u' means 'and they found'. 'B-nei a-ha-ron' means 'the sons of Aaron'. 'E-lav' means 'to him'. 'Et-ha-dam' refers to 'the blood'. 'Va-yiz-re-ke-hu' means 'and he threw it'. 'Al-ha-miz-bay-ach' means 'upon the altar'. 'Sa-viv' means 'around'.
[LEV.9.13] And they prepared the burnt offering for its portions and the head, and he offered it on the altar. [§]
ve'et-ha'olah himtzi'u elav linthachayha ve'et-harosh vayakteir al-hamizbeach.
This verse describes the preparation and offering of a burnt offering. 'ha'olah' refers to the burnt offering itself. 'himtzi'u' means 'they prepared' or 'they brought near'. 'elav' means 'to Him'. 'linthachayha' refers to 'for its portions' or 'for its parts'. 'harosh' means 'the head'. 'vayakteir' means 'and he burned' or 'and he offered'. 'al-hamizbeach' means 'on the altar'.
[LEV.9.14] And he washed the inner parts and the thighs, and he offered smoke upon the burnt offering, the altar. [§]
vayir’chatz et-hakerav ve’et-hach’ra’ayim vayakteir al-ha’olah hamizbeachah
This verse describes actions taken by a priest, likely during a sacrificial ritual. "Vayir’chatz" means “and he washed.” "Et-hakerav" refers to “the inner parts” or “the entrails.” "Ve’et-hach’ra’ayim" means “and the thighs.” "Vayakteir" means “and he offered smoke” or “and he made to ascend as smoke”. "Al-ha’olah" means “upon the burnt offering.” “Hamizbeachah” refers to “the altar”. The verse details the washing of specific parts of a sacrificial animal before offering it as a burnt offering on the altar.
[LEV.9.15] And he brought near the offering of the people, and he took the goat of the sin offering which is for the people, and he slaughtered it and atoned for it as the first one. [§]
va-yak-rev et kar-van ha-am va-yi-kah et se-eer ha-chata-at a-sher la-am va-yish-chate-hu va-ye-chata-e-hu ka-ri-ash-on.
This verse describes the offering of a sin offering for the people. 'Vayakarav' means 'and he brought near'. 'Karvan' means 'offering'. 'Ha-am' means 'the people'. 'Vayikah' means 'and he took'. 'Se-eer ha-chata-at' means 'the goat of the sin offering'. 'Asher la-am' means 'which is for the people'. 'Vayischatehu' means 'and he slaughtered it'. 'Vaye-chata-e-hu' means 'and he atoned for it'. 'Ka-ri-ash-on' means 'as the first one'.
[LEV.9.16] And he brought near the burnt offering, and he did it according to the ordinance. [§]
va-yak-reiv et-ha-o-lah va-ya-a-seh-ha ka-mish-pat
This verse describes someone bringing near the burnt offering and doing it according to the ordinance. 'Va-yak-reiv' means 'and he brought near'. 'Et-ha-o-lah' means 'the burnt offering'. 'Va-ya-a-seh-ha' means 'and he did it'. 'Ka-mish-pat' means 'according to the ordinance'.
[LEV.9.17] And he brought near the grain offering, and he filled his hand from it, and he burned it on the altar, besides the burnt offering of the morning. [§]
va-yak-rev et-ha-min-chah va-ye-ma-leh kap-fo mi-meh-nah va-yak-ter al-ha-miz-bay-ach mil-vad o-lat ha-bo-ker.
This verse describes the offering of a grain offering. 'Vayakrev' means 'and he brought near'. 'Ha-minchah' is 'the grain offering'. 'Vayemalleh' means 'and he filled'. 'Kapfo' is 'his hand'. 'Mimennah' means 'from it'. 'Vayakter' means 'and he burned'. 'Al-hamizbeach' is 'on the altar'. 'Milvad' means 'besides'. 'Olat haboker' is 'the burnt offering of the morning'.
[LEV.9.18] And he slaughtered the bull and the ram, the sacrifice of peace offerings which is for the people. And the sons of Aaron found the blood to him, and he threw it on the altar around. [§]
va-yish-chat et-ha-shor ve-et-ha-ayil ze-vach ha-shla-mim asher la-am va-yam-tzu ben-ei a-ha-ron et-ha-dam el-av va-yiz-re-ke-hu al-ha-miz-be-ach sa-viv.
This verse describes a sacrificial offering. 'Vayishchat' means 'and he slaughtered'. 'Ha-shor' is 'the bull', 've-et-ha-ayil' is 'and the ram'. 'Zevach ha-shlamim' is 'the sacrifice of peace offerings'. 'Asher la-am' is 'which is for the people'. 'Vayamtzu' means 'and they found'. 'Bnei aharon' is 'the sons of Aaron'. 'Et-ha-dam' is 'the blood'. 'Elav' means 'to him'. 'Vayizrekehu' is 'and he threw it'. 'Al-ha-mizbeach' is 'on the altar'. 'Saviv' means 'around'.
[LEV.9.19] And the fats from the ox and from the ram, the upper covering and the covering and the kidneys and the lobe of the liver. [§]
ve'et-hachlavim min-hashor umin-ha'ayil ha'alya vehamchasseh vehaklayot veyoteret hakeved.
This verse describes the fat from an ox and a ram that is to be offered as a sacrifice. 'Chlavim' refers to the fat itself. 'Hashor' is 'the ox'. 'Ha'ayil' is 'the ram'. 'Ha'alya' describes the upper covering of the fat. 'Hamchasseh' is 'the covering'. 'Haklayot' are 'the kidneys'. 'Yoteret hakeved' means 'the lobe of the liver'. The verse details specific parts of the animal that are to be used in the offering.
[LEV.9.20] And they placed the fats upon the insides, and he burned the fats upon the altar. [§]
va-ya-see-moo et-ha-ha-la-veem al-ha-haz-oht va-yak-tehr ha-ha-la-veem ha-miz-beh-ah
This verse describes the placing of fats upon the insides/visible parts and then burning of the fats upon the altar. 'Va-ya-see-moo' means 'and they placed'. 'Et' is a direct object marker. 'Ha-ha-la-veem' refers to 'the fats'. 'Al' means 'upon'. 'Ha-haz-oht' means 'the insides' or 'the visible parts'. 'Va-yak-tehr' means 'and he burned'. 'Ha-miz-beh-ah' means 'the altar'.
[LEV.9.21] And Aaron waved the wave offering and the right shoulder before Yahveh, as Moses commanded. [§]
ve'et hachazot ve'et shok hayamin henif aharon tenufah lifnei Yahveh ka'asher tzivah Moshe.
This verse describes Aaron waving a specific offering before Yahveh, as Moses commanded. "Hachazot" refers to the wave offering, specifically the breast of the ram. "Shok hayamin" means "the right shoulder." "Tenufah" is the act of waving. "Lifnei Yahveh" means "before Yahveh." "Ka'asher tzivah Moshe" means "as Moses commanded".
[LEV.9.22] And Aaron lifted his hands toward the people, and he blessed them, and he descended after completing the sin offering, and the burnt offering, and the peace offerings. [§]
va-yisa aharon et-yadav el-ha-am va-yivarekhem va-yered me-asot ha-chatat ve-ha-ola ve-ha-shlamim.
This verse describes Aaron lifting his hands toward the people and blessing them, and then descending after completing the sin offering, the burnt offering, and the peace offering. 'Va-yisa' means 'and he lifted'. 'Aharon' is Aaron’s name. 'Et-yadav' means 'his hands'. 'El-ha-am' means 'toward the people'. 'Va-yivarekhem' means 'and he blessed them'. 'Va-yered' means 'and he descended'. 'Me-asot' means 'from doing'. 'Ha-chatat' means 'the sin offering'. 'Ve-ha-ola' means 'and the burnt offering'. 'Ve-ha-shlamim' means 'and the peace offerings'.
[LEV.9.23] And Moses and Aaron went to the tent of meeting, and they went out, and they blessed the people, and the glory of Yahveh was seen to all the people. [§]
va-yo-vo Mo-she ve-A-ha-ron el-o-hel mo-ed va-ye-tzu va-ye-var-chu et-ha-am va-ye-ra k-vod-Yahveh el-kol-ha-am
This verse describes Moses and Aaron entering and exiting the tent of meeting, blessing the people, and then the glory of Yahveh appearing to all the people. Each component of the names is being translated literally. ‘Va’ is a conjunction meaning ‘and’. ‘El’ means ‘God’. ‘Mo-she’ is Moses. ‘A-ha-ron’ is Aaron. ‘O-hel mo-ed’ means ‘tent of meeting’. ‘Va-ye-tzu’ means ‘they went out’. ‘Va-ye-var-chu’ means ‘they blessed’. ‘Et’ is a grammatical marker. ‘Ha-am’ means ‘the people’. ‘Va-ye-ra’ means ‘and it was seen’. ‘K-vod-Yahveh’ means ‘the glory of Yahveh’. ‘El-kol-ha-am’ means ‘to all the people’.
[LEV.9.24] And fire came out from before Yahveh, and it consumed upon the altar the burnt offering and the fats. And all the people saw it and rejoiced, and they fell upon their faces. [§]
va-te-tse esh mil-lif-nei Yahveh va-to-achal al-ham-miz-beh-ah et-ha-o-lah ve-et-ha-ha-la-vim va-yar-u kol-ha-am va-yar-nu va-yip-lu al-pene-hem.
This verse describes fire coming from before Yahveh and consuming a burnt offering and fat. Then all the people saw it and rejoiced and fell on their faces.
LEV.10
[LEV.10.1] And the sons of Aaron, Nadab and Abihu, each took his censer and put fire in them, and they placed incense upon it, and they offered before Yahveh strange fire, which He had not commanded them. [§]
va-yik-chu be-nei a-ha-ron na-dav va-a-vi-hu-a ish mach-ta-to va-yit-nu ba-hen esh va-ya-si-mu a-lei-ha ket-oret va-yak-rivu lif-nei Yahveh esh za-rah asher lo tzi-vah o-tam.
This verse describes Nadab and Abihu, sons of Aaron, offering unauthorized incense before Yahveh. 'Va-yik-chu' means 'and they took'. 'Be-nei a-ha-ron' means 'sons of Aaron'. 'Na-dav va-a-vi-hu-a' are the names of the two sons. 'Ish mach-ta-to' means 'each his censer'. 'Va-yit-nu ba-hen esh' means 'and they put fire in them'. 'Va-ya-si-mu a-lei-ha ket-oret' means 'and they put incense upon it'. 'Va-yak-rivu lif-nei Yahveh' means 'and they offered before Yahveh'. 'Esh za-rah' means 'strange fire'. 'Asher lo tzi-vah o-tam' means 'which He did not command them'.
[LEV.10.2] And fire came forth from before Yahveh, and it consumed them, and they died before Yahveh. [§]
va-te-tseh esh mee-lif-nei Yahveh va-toch-al otam va-ya-mu-tu lif-nei Yahveh.
This verse describes a fire proceeding from before Yahveh that consumed people, and they died before Yahveh. 'Esh' means fire. 'Lifnei' means before or in the presence of. 'Otam' is a pronoun meaning them. 'Va' is a conjunction meaning and. 'Yamutu' is a verb meaning they died.
[LEV.10.3] And Moses said to Aaron, "It is He who spoke, Yahveh, saying, 'Near to you I will sanctify Myself, and before the eyes of all the people I will be honored.'" And Aaron was silent. [§]
Va-yo-mer Moshe el-Aaron hu asher diber Yahveh le-emor bikro-vay ekadesh ve-al-pnei kol-ha-am echaved va-yidom Aaron.
This verse describes Moses speaking to Aaron after God has given instructions regarding a sacred event. Moses relays that God spoke, saying He will be sanctified near them and be honored before all the people. Aaron responds with silence.
[LEV.10.4] And Moses called to Mishael and to Elzaphon, sons of Uzziel, uncle of Aaron, and said to them, "Come near, lift up your brothers from before the face of the Holy Place, to outside the camp." [§]
Va-yik-ra Mo-sheh el-Mi-sha-el ve-el-El-tsa-phan, benei Uz-zi-el, dod A-ha-ron, va-yomer alehem kirvu se’u et-acheichem mei’et pnei-hakodesh el-michutz la-machaneh.
This verse describes Moses calling Mishael and Elzaphon, sons of Uzziel, uncle of Aaron, and instructing them to remove their brothers from before the Holy Place, outside the camp.
[LEV.10.5] They drew near, and something was lifted upon their tunics, outside the camp, as Moses had spoken. [§]
vayikrevu vayisaum bekutnotam el-michutz lamachanah kaasher diber mosheh
This verse describes the Levites being brought near and having something lifted upon their tunics, outside the camp, as Moses had spoken. 'Vayikrevu' means 'they drew near'. 'Vayisaum' means 'they lifted them'. 'Bekutnotam' means 'upon their tunics'. 'El-michutz lamachanah' means 'outside the camp'. 'Kaasher diber mosheh' means 'as Moses spoke'.
[LEV.10.6] And Moses said to Aaron, and to Eleazar, and to Itamar, his sons, "Do not let your heads be disheveled, and do not tear your clothes, lest you die, and wrath fall upon all the congregation, and your brothers, all the house of Israel, will weep for the burning that Yahveh has kindled." [§]
Va-yo-mer Moshe el-Aharon u-le-Eleazar u-le-Itamar banav ra’shechem al-tifra’u u-vigdeichem lo-tifromu ve-lo tamutu ve-al kol-ha-edah yiktzof va-acheichem kol-beit Yisrael yivku et-ha-serefah asher saraf Yahveh.
This verse recounts Moses' instructions to Aaron and his sons, Eleazar and Itamar, following the deaths of Nadab and Abihu (Aaron's other sons) who offered unauthorized fire before Yahveh. Moses warns them not to mourn in a way that would incur further wrath from Yahveh, as the entire community would then grieve for them. The verse describes a specific prohibition against rending their garments or letting their hair grow long as expressions of grief, as these acts could be seen as defiance of Yahveh's judgment. It emphasizes that the entire house of Israel will weep over the burning that Yahveh has kindled.
[LEV.10.7] And from the entrance of the tent of meeting you shall not go out, lest you die, for the anointing oil of Yahveh is upon you. And they did according to the word of Moses. [§]
u-mi-petach ohel moed lo tetsu pen-tamutu ki-shemen mishchat Yahveh aleichem va-yaasu kidvar Moshe.
This verse describes a prohibition regarding leaving the tent of meeting and the consequences of disobeying. It states that the anointing oil of Yahveh is upon them, signifying divine protection or consecration. The people obeyed the instruction of Moses.
[LEV.10.8] And Yahveh spoke to Aaron, saying: [§]
vay-da-ber Yahveh el-ah-har-on le-emor
This verse begins a direct speech from Yahveh to Aaron. 'Vay-da-ber' means 'and spoke'. 'El' means 'to', and 'ah-har-on' is the name Aaron. 'Le-emor' means 'saying' or 'to say'.
[LEV.10.9] Do not drink wine or strong drink, you and your sons with you, when you come to the tent of meeting, and you will not die. This is a statute forever for your generations. [§]
yayin veshikhar al-tesht' atah ubanecha itach bebochechem el-ohel moed velo tamutu chukat olam ledorotechem
This verse concerns the prohibition of drinking wine and strong drink when approaching the tent of meeting. "Yayin" means wine, "veshikhar" means strong drink. "Al-tesht" is a negative command meaning "do not drink". "Atah" means "you". "Ubanecha itach" means "and your sons with you". "Bebochechem" means "when you come". "El-ohel moed" is "to the tent of meeting". "Velo tamutu" means "and you will not die". "Chukat olam" means "statute forever". "Ledorotechem" means "for your generations".
[LEV.10.10] And to distinguish between the holy and between the common, and between the unclean and between the pure. [§]
u-le-hav-dil bein ha-ko-desh u-bein ha-chol u-bein ha-ta-me u-bein ha-ta-hor.
This verse discusses distinguishing between things. ‘Lehavdil’ means ‘to distinguish’. ‘HaKodesh’ refers to ‘the holy’. ‘HaChol’ means ‘the common’ or ‘the profane’. ‘HaTame’ refers to ‘the unclean’. ‘HaTahor’ means ‘the pure’. The ‘u’ and ‘bein’ are conjunctions meaning ‘and’ and ‘between’ respectively.
[LEV.10.11] And to teach the sons of Israel all the laws which Yahveh spoke to them by the hand of Moses. [§]
u-le-ho-rot et-bnei Yisrael et kol-ha-chukim asher dibber Yahveh aleihem be-yad-Mosheh.
This verse details the purpose of teaching the laws to the Israelites. "u-le-ho-rot" means 'and to teach'. "et-bnei Yisrael" means 'the sons of Israel'. "et kol-ha-chukim" means 'all the laws'. "asher dibber" means 'which spoke'. "Yahveh" is the proper name of God. "aleihem" means 'to them'. "be-yad-Mosheh" means 'by the hand of Moses'.
[LEV.10.12] And Moses spoke to Aaron, and to Eleazar, and to Itamar, his remaining sons. Take the offering that remains from the fires of Yahveh and eat it unleavened near the altar, for it is most holy. [§]
Va-ye-da-ber Moshe el-Aharon ve-el-Eleazar ve-el-Itamar banav ha-notarim. Kahu et-ha-minchah ha-noteret me-ishei Yahveh ve-ichluha matzot etzel ha-mizbeach, ki kodesh kodeshim hi.
This verse describes Moses speaking to Aaron, Eleazar, and Itamar, the remaining sons. He instructs them to take the remaining offering from the fire of Yahveh and eat it unleavened near the altar, as it is most holy.
[LEV.10.13] You shall eat it in a holy place, for it is your statute, and the statute of your sons, from the fire of Yahveh; for thus I have commanded. [§]
Va'akhl'tem otah b'makom kadosh, ki chak'cha v'chak-banecha hi me'eshi Yahveh, ki-ken tzuveytee.
This verse discusses the consumption of a sacred offering. "Va'akhl'tem" means "you will eat". "Otah" refers to "it" (the offering). "B'makom kadosh" means "in a holy place". "Ki" means "for" or "because". "Chak'cha" means "your statute". "V'chak-banecha" means "and the statute of your sons". "Hi" means "it is". "Me'eshi Yahveh" means "from the fire of Yahveh". "Ki-ken tzuveytee" means "for thus I have commanded".
[LEV.10.14] And you shall eat the shoulder of the wave offering and the leg of the contribution in a pure place, you and your sons and your daughters with you, because your law and the law of your sons were given from the peace offering altars of the people of Israel. [§]
ve’et chazei hatenufah ve’et shoq hatrumah to’achlu bemakom tahor atta uvaneicha uvnoteycha itach ki-chakcha vechak-baneicha nitnu mizivchei shalmei benei yisra’el.
This verse discusses the consumption of portions of a wave offering and a contribution as part of a peace offering. 'Chazei hatenufah' refers to the shoulder of the wave offering. 'Shoq hatrumah' is the leg of the contribution. 'Mizivchei shalmei benei yisra'el' indicates the peace offerings of the people of Israel.
[LEV.10.15] They shall bring the thigh of the contribution and the fat pieces of the waving offering to wave as a waving offering before Yahveh. And it shall be yours and for your sons with you, as a statute forever, as Yahveh commanded. [§]
shok hat-tru-mah vakhaze hat-tnu-fah al ish-ei hakhala-vim ya-viu lhanif tnu-fah lif-nei Yahveh vehayah lekha ulevanekha itkha lekhak-olam kaasher tsivah Yahveh.
This verse details the presentation of wave offerings to Yahveh. "Shok" refers to the leg or thigh, specifically of the sacrificial animals. "Hat-tru-mah" means "the contribution" or "the heaving". "Hat-tnu-fah" means "the waving". "Ish-ei hakhala-vim" refers to "the fat pieces". The verse instructs that these fat pieces should be brought to wave as an offering before Yahveh. It further declares that these offerings will belong to the priest and his sons, as a statute forever, as Yahveh commanded.
[LEV.10.16] And Moses sought the goat for the sin offering and behold, it was burned. And he became angry with Eleazar and with Itamar, sons of Aaron, who remained, saying… [§]
ve'et se'ir ha'chatat darosh darash mosheh ve'hinneh soraf vayiksof al-eleazar ve'al-itamar benei aharon hanotarim le'emor.
This verse describes Moses seeking the goat for the sin offering. When he finds it has been burned, he becomes angry with Eleazar and Itamar, the remaining sons of Aaron. The word 'se'ir' means goat, 'chatat' relates to sin offering, 'darosh' means to seek, 'soraf' means burned, 'Yiksof' means became angry, and 'Eleazar' and 'Itamar' are proper names, sons of Aaron. 'hanotarim' means the remaining ones.
[LEV.10.17] Why did you not eat the sin offering in the holy place, for it is most holy of holies? And it was given to you to carry the iniquity of the congregation, to make atonement for them before Yahveh. [§]
maddu'a lo-achal'tem et-hachata'at bimekom haqodesh ki kodesh kadashim hee ve'otah natan lachem lesa'et et-avon ha'edah lechaper aleihem lifnei Yahveh.
This verse asks why the priests did not eat the sin offering in the holy place, emphasizing its extreme holiness. It explains that the offering was given to them to bear the iniquity of the congregation and make atonement for them before Yahveh.
[LEV.10.18] Here, its blood was not brought to the inner holy place. You may eat it in the holy place, as I commanded. [§]
hen lo-hubah et-damah el-ha-qodesh penimah achol tochelu otah ba-qodesh ka-asher tsiveiti.
This verse concerns the proper disposal of the blood of sacrifices. 'hen' indicates 'here' or 'indeed'. 'lo-hubah' means 'not brought'. 'et-damah' refers to 'its blood'. 'el-ha-qodesh penimah' means 'to the inner holy place'. 'achol tochelu' means 'you may eat'. 'otah' refers to 'it'. 'ba-qodesh' means 'in the holy place'. 'ka-asher tsiveiti' means 'as I commanded'.
[LEV.10.19] And Aaron spoke to Moses, "Behold, today they have brought their sin offerings and their burnt offerings before Yahveh, and this has called to me concerning it. And may I eat the sin offering today; would this be good in the eyes of Yahveh?" [§]
Va-ye-da-ber A-ha-ron el-Mo-sheh, hen ha-yom hik-ree-vu et-cha-ta-tam ve-et-o-la-tam lif-nei Yahveh, va-ti-kre-nah o-ti ka-e-leh, ve-a-chal-ti cha-ta-at ha-yom, ha-ye-itav be-ei-nei Yahveh.
This verse recounts Aaron speaking to Moses about the offerings brought to Yahveh. Aaron expresses concern that the people have brought their sin offerings and burnt offerings before Yahveh, and that this has affected him. He asks if eating the sin offering today would be pleasing to Yahveh.
[LEV.10.20] And Moses heard, and it was good in his eyes. [§]
Va-yishma Moshe va-yitav be-einav.
This verse describes Moses hearing something and it being good in his eyes. 'Va-yishma' means 'and he heard.' 'Moshe' is the name 'Moses.' 'Va-yitav' means 'and it was good.' 'Be-einav' means 'in his eyes.'
LEV.11
[LEV.11.1] And Yahveh spoke to Moses and to Aaron, to say to them. [§]
va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor alehem
This verse begins with a conjunction indicating a continuation of narrative. 'va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh ve-el-Aharon' means 'to Moses and to Aaron'. 'le-emor alehem' means 'to say to them'.
[LEV.11.2] Speak to the children of Israel to say this: This animal is what you may eat from all the animals that are on the land. [§]
dab-roo el-b'nay yis-ra-el le-emor zo-at ha-cha-yah a-sher to-ach-lu mi-kol-ha-be-he-mah a-sher al-ha-aretz.
This verse instructs speaking to the children of Israel concerning permissible animals for consumption. "Dab-roo" means 'speak'. "El-b'nay yis-ra-el" means 'to the children of Israel'. "Le-emor" means 'to say'. "Zo-at" means 'this'. "Ha-cha-yah" means 'the living thing' or 'the animal'. "A-sher to-ach-lu" means 'which you will eat'. "Mi-kol-ha-be-he-mah" means 'from all the animals'. "A-sher al-ha-aretz" means 'which are on the land'.
[LEV.11.3] All that divides a cloven hoof and splits a hoof, chewing cud among the animals, you will eat it. [§]
kol maphreset parsah vesosa'at shesa' perasot ma'alat gerah babbehemah otah tochelu.
This verse discusses dietary laws concerning animals. "kol" means "all" or "every". "maphreset" is related to dividing or splitting. "parsah" refers to a cloven hoof. "vesosa'at" means "and splitting". "shesa'" also means splitting. "perasot" is the plural of "parsah" (cloven hooves). "ma'alat" means "chewing". "gerah" means "cud". "babbehemah" means "among the animals" or "beasts". "otah" means "it" or "them". "tochelu" means "you will eat". The verse details animals that both split the hoof and chew the cud.
[LEV.11.4] But this you shall not eat from those that ruminate and from those that split the hoof: the camel, because it ruminates but does not split the hoof; it is unclean for you. [§]
Akh et zeh lo tokkhlu mimma'alei haggerah umimfarsei haparssah et hagamal ki ma'aleh gerah hu umparssah eynenu mafrees tameh hu lakhem.
This verse details dietary laws, specifically which animals are not permitted to be eaten. It identifies the camel as unclean. 'Ma'aleh gerah' refers to the camel's cud-chewing process, and 'parssah eynenu mafrees' means its hoof does not fully split. The verse explicitly states the camel is unclean for the people.
[LEV.11.5] And the hyrax, because it brings up cud, and does not split the hoof, it is unclean for you. [§]
ve'et-hashafan ki-ma'aleh gerah hu u-farsa lo yafrees tameh hu lachem.
This verse discusses the hyrax, an animal. 've'et' means 'and'. 'hashafan' refers to the hyrax. 'ki' means 'because'. 'ma'aleh gerah' describes the hyrax as 'one who brings up cud'. 'hu' means 'he/it'. 'u' means 'and'. 'farsa' refers to 'hooves'. 'lo yafrees' means 'does not split'. 'tameh hu lachem' means 'it is unclean for you'.
[LEV.11.6] And the hare, because it chews the cud, but does not completely divide the hoof, it is unclean to you. [§]
ve'et-ha'arnet ki-ma'alat gerah hee u-parsah lo hifrisa temeah hee lachem.
This verse discusses animals permitted and not permitted for consumption. 'Arnet' refers to the hare. 'Ma'alat gerah' means 'chews the cud.' 'Parsah' refers to a cloven hoof. The verse states the hare chews the cud, but does not have cloven hooves, therefore it is unclean. 'Lachem' means 'to you'.
[LEV.11.7] And the pig, because it splits the hoof, it is, and cleaves a cleft hoof, and it chewing the cud does not truly chew the cud, unclean it is for you. [§]
ve'et-hachazir ki-mafris parsah hu vesosa sesa parsah vehu gerah lo-yigar tame hu lachem.
This verse discusses which animals are clean or unclean for consumption. It specifically addresses the pig, stating that while it appears to chew the cud (mafris parsah) and has a split hoof (sosa sesa parsah), it does not actually chew the cud properly (gerah lo-yigar) and is therefore unclean (tame) for you (lachem). 'Parsah' refers to the hoof, 'mafris' is to split, 'sosa' is to cleave, 'gerah' means chewing the cud, 'tame' is unclean, and 'lachem' means to you.
[LEV.11.8] You shall not eat from their flesh, and you shall not touch their carcasses, for they are unclean to you. [§]
mib-sa-rahm lo toe-khay-loo oo-v'nee-v'la-tam lo tee-gah-oo t'may-eem haym la-khem
This verse comes from Leviticus 11:8. 'mib-sa-rahm' means 'from their flesh'. 'lo toe-khay-loo' means 'you shall not eat'. 'oo-v'nee-v'la-tam' means 'and in their carcasses'. 'lo tee-gah-oo' means 'you shall not touch'. 't'may-eem haym' means 'they are unclean'. 'la-khem' means 'to you'. The verse is a command regarding unclean animals.
[LEV.11.9] This you will eat from all that is in the waters: all that has fins and scales in the seas and in the streams, them you will eat. [§]
et-zeh toh-kh-lu meek-ol ah-sher bah-mah-yim kol ah-sher-lo seh-nah-feer vee-kahs-keh-sheth bah-mah-yim bah-yah-meem oo-bah-neh-hah-leem oh-tam toh-kh-eh-loo.
This verse details permissible food from the water. 'et-zeh' means 'this'. 'toh-kh-lu' is 'you will eat'. 'meek-ol' means 'from all'. 'ah-sher' means 'that which'. 'bah-mah-yim' means 'in the waters'. 'kol' means 'all'. 'ah-sher-lo' means 'that has'. 'seh-nah-feer' means 'fins'. 'vee-kahs-keh-sheth' means 'and scales'. 'bah-yah-meem' means 'in the seas'. 'oo-bah-neh-hah-leem' means 'and in the streams'. 'oh-tam' means 'them'. 'toh-kh-eh-loo' means 'you will eat'.
[LEV.11.10] And all that does not have fin and scale in the seas and in the streams, from all the creatures of the water and from every living soul that is in the water, they are an abomination to you. [§]
vekhol asher ein lo snappir veqasqeshet bayamim uvanhalim mikol shertz hamayim umikol nefesh hayah asher bamayim sheqetz hem lachem.
This verse describes creatures that are considered unclean for consumption. 'Vekhol' means 'and all'. 'Asher' means 'that' or 'which'. 'Ein lo' means 'it does not have'. 'Snappir' means 'fin'. 'Qasqeshet' means 'scale'. 'Bayamim' means 'in the seas'. 'Uvanhalim' means 'and in the streams'. 'Mikol' means 'from all'. 'Shertz hamayim' means 'the creatures of the water'. 'Umikol nefesh hayah asher bamayim' means 'and from every living soul that is in the water'. 'Sheqetz hem lachem' means 'they are an abomination to you'.
[LEV.11.11] And abominations they will be to you from their flesh; you shall not eat, and the carcasses of them you shall abhor. [§]
ve-shekets yih-yu la-chem mee-besa-ram lo toe-chelu ve-et niv-la-tam te-sha-ke-tzu.
This verse details dietary laws. "Shekets" refers to things considered abominations or unclean. "Besa-ram" means 'their flesh'. "Niv-la-tam" means 'their carcasses'. The verse instructs not to eat the flesh of certain animals deemed unclean and to abhor their carcasses.
[LEV.11.12] Everything that does not have a fin and scale in the water is an abomination to you. [§]
kol asher ein lo snappir ve qasqeshet bamayim sheqetz hu lakhem.
This verse describes creatures that are not permissible to eat. "Kol" means all or every. "Asher" means that or which. "Ein lo" means he has not or it does not have. "Snappir" means fin. "Ve" means and. "Qasqeshet" means scale. "Bamayim" means in the water. "Sheqetz" means an abomination or something disgusting. "Hu" means it or he. "Lakhem" means to you.
[LEV.11.13] And these you shall abhor from the birds; they shall not be eaten; they are an abomination: the eagle, and the falcon, and the kite. [§]
ve'et-eleh te-shak-tzoo min-ha-oof lo ye-eh-kh'lu sheh-ketz heim et-han-nesher ve'et-ha-peres ve'et ha-az-nee-yah.
This verse lists birds considered unclean for consumption. 've'et' means 'and'. 'eleh' means 'these'. 'te-shak-tzoo' is a verb meaning 'you shall abhor'. 'min-ha-oof' means 'from the birds'. 'lo ye-eh-kh'lu' means 'they shall not eat'. 'sheh-ketz heim' means 'they are an abomination'. 'et-han-nesher' means 'the eagle'. 've'et-ha-peres' means 'and the falcon'. 've'et ha-az-nee-yah' means 'and the kite'.
[LEV.11.14] And the wild animals and the livestock according to their kinds. [§]
ve'et-hadadah ve'et-ha'ayah leminah
This verse describes the creation of wild animals and livestock. 'Hadadah' refers to wild animals, and 'ha'ayah' refers to livestock. 'Leminah' means 'according to its kind'. The 've'et' construction is a common Hebrew way to connect objects of a verb, functioning somewhat like 'and' but grammatically connected to the verb that is implied.
[LEV.11.15] All ravens according to their kind. [§]
et kol-orev le-mino
This verse consists of several words. "Et" is a grammatical particle with no direct English equivalent, but it signifies the definite object. "Kol" means "all." "Orev" means "raven." "Le" means "to" or "according to." "Mino" means "kind" or "species." Therefore, the verse refers to all ravens according to their kind.
[LEV.11.16] And the female ostrich, and the hoopoe, and the seagull, and the kite, according to its kind. [§]
ve'et bat hayya'ana ve'et hatachmas ve'et hasachaf ve'et hanez leminehu.
This verse lists several birds considered unclean according to the law. 'Bat' means 'daughter', and in this context refers to a female of the species. 'Hayya'ana' refers to the ostrich. 'Tachmas' refers to the hoopoe. 'Sachaf' refers to the seagull. 'Nez' refers to the kite. 'Leminehu' means 'according to its kind'. The 've'et' construction is a particle indicating 'and' coupled with the direct object marker.
[LEV.11.17] And the owl, and the cormorant, and the owl. [§]
veh-et-hah-kos veh-et-hah-shalakh veh-et-hah-yanshuf
This verse lists three birds. 'Kos' refers to a type of owl, likely the Little Owl. 'Shalakh' refers to a cormorant. 'Yanshuf' also refers to an owl, often the Barn Owl or Tawny Owl. 'Et' is a grammatical particle indicating the direct object. 'Veh' means 'and'. 'Hah' is the definite article 'the'.
[LEV.11.18] And the nostrils, and the palm of the hand, and the womb. [§]
ve'et-hatinshmet ve'et-hakat ve'et-haracham
This verse lists body parts. 'Tinshmet' refers to the nostrils or breath. 'Kat' refers to the palm of the hand. 'Racham' refers to the womb. The 've'et' construction is a standard Hebrew way of connecting nouns in a list.
[LEV.11.19] And the stork, the waterbird according to its kind, and the dove, and the bat. [§]
ve’et hachasida ha’anafah leminah, ve’et haduchifat ve’et ha’atalef.
This verse lists various kinds of birds and flying creatures. 'Chasida' refers to the stork. 'Anafah' refers to a type of waterbird, often translated as a heron or bittern. 'Le minah' means 'according to its kind'. 'Duchifat' refers to a dove or pigeon. 'Atalef' refers to a bat.
[LEV.11.20] All crawling birds and all creatures walking on four are unclean to you. [§]
kol sheretz ha-of ha-holech al-arba sheketz hu lakhem.
This verse discusses unclean animals. 'Kol' means 'all' or 'every'. 'Sheretz' refers to creatures that crawl or swarm, often used for things considered unclean. 'Ha-of' means 'the bird'. 'Ha-holech' means 'the walking'. 'Al-arba' means 'on four'. 'Sheketz' refers to something detestable or unclean. 'Hu' means 'it' or 'he'. 'Lakhem' means 'to you'. The verse describes all crawling birds and all creatures walking on four as being unclean for the people.
[LEV.11.21] But this you may eat from all swarming birds: those that do not have bent knees above their legs, for you may eat them on the land. [§]
akh et-zeh tokhelu mikhol shertz ha-of ha-holekh al-arbeh asher-lo khra’ayim mi-ma’al l’raglav l’natter bahhen al-ha’aretz.
This verse discusses which creatures are permissible to eat. It specifies that from all swarming birds, only those that do not have bent knees above their legs are allowed. The verse describes a characteristic of permissible birds – their leg structure.
[LEV.11.22] From these you will eat: the locust to its kind, and the grasshopper to its kind, and the beetle to its kind, and the locust to its kind. [§]
et-elleh mehem tochelu et-haarbe lemino ve-et-hassela'am lemineyhu ve-et-hachargol lemineyhu ve-et-hechagav lemineyhu.
This verse lists permitted types of locusts to eat. "et" is a grammatical particle often untranslated. "elleh" means "these". "mehem" means "from them". "tochelu" means "you will eat". "haarbe" means "the locust". "lemino" means "to its kind". "hassela'am" means "the grasshopper". "hachargol" means "the beetle". "hechagav" means "the locust". The repeated "lemineyhu" means "to its kind".
[LEV.11.23] And all that creeps among the flying things, to which belong four legs, it is an abomination to you. [§]
ve-chol sheretz ha-of asher-lo arba raglayim sheketz hu lakhem.
This verse discusses unclean animals. "Chol" means "all" or "every". "Sheretz" refers to creeping or swarming things, often used for animals considered unclean. "Ha-of" means "the flying things" or "the birds". "Asher-lo" means "which have" or "to which belong". "Arba raglayim" means "four legs". "Sheketz" means "an abomination" or "disgusting". "Hu" means "it" or "he". "Lakhem" means "to you".
[LEV.11.24] And to these you shall be defiled: everyone who touches their carcasses will be defiled until evening. [§]
oo-leh ti-ta-ma-oo; kol-ha-no-geh beh-niv-la-tam yi-te-ma ad-ha-a-rev.
This verse discusses ritual impurity. "ule'eleh" means "and to these". "titama'u" means "you shall be defiled". "kol-hanogea" means "every one who touches". "benivlatam" means "their carcasses". "yitma" means "will be defiled". "ad ha'arev" means "until evening". The verse speaks of becoming ritually unclean through contact with certain animal carcasses.
[LEV.11.25] And all the one carrying from their corpses shall wash his garments and remain impure until the evening. [§]
veh-kol-ha-no-seh mee-niv-la-tam yekh-behss beg-ah-dav veh-tameh ad-ha-ah-rev.
This verse describes ritual impurity after contact with a corpse. ‘Kol’ means ‘all’, ‘ha-noseh’ means ‘the one carrying’, ‘minivlatam’ means ‘from their corpses’, ‘yekhabbes’ means ‘he shall wash’, ‘begadav’ means ‘his garments’, ‘vetameh’ means ‘and impure’, and ‘ad ha’arev’ means ‘until the evening’. The verse discusses the need for ritual cleansing after carrying a corpse.
[LEV.11.26] To all livestock that splits the hoof and does not completely split it, and does not bring up the cud, they are unclean to you. Whoever touches them will become unclean. [§]
lekhol-habehama asher hee mafreset parsah veshasah einena shosa'at vegerah einena ma'alah teme'im hem lakhem kol-hanogea bahem yitma.
This verse discusses animals considered unclean. 'Bevhemah' refers to livestock or animals. 'Mafreset parsah' means 'splits the hoof', referring to cloven-hoofed animals. 'Shasah einena shosa'at' means 'does not split', meaning it doesn't have split hooves. 'Gerah einena ma'alah' means 'does not bring up' or 'does not regurgitate' the cud. 'Teme'im' means 'unclean'. 'Lakhem' means 'to you'. 'Hanogea bahem' means 'whoever touches them', and 'yitma' means 'will become unclean'.
[LEV.11.27] And all that goes upon its hands in all the living creatures that walk on four are unclean to you. All that touches their carcass will be unclean until the evening. [§]
vechol holech al kafav bechol hachayah haholechet al arba tameim hem lachem kol hannoGea beniVlataM yitma ad haarev.
This verse discusses what makes something unclean. 'Vechol' means 'and all'. 'Holech' means 'walking'. 'Al kafav' literally means 'upon its hands' but refers to those that crawl. 'Bechol hachayah' means 'in all the living creatures'. 'Haholechet al arba' means 'that walk on four'. 'Tameim hem lachem' means 'they are unclean to you'. 'Kol hannoGea beniVlataM' means 'all that touches their carcass'. 'Yitma' means 'will be unclean'. 'Ad haarev' means 'until the evening'.
[LEV.11.28] And the one carrying their corpse shall wash his garments and be impure until evening. They are impure to you. [§]
veha nose et nivlatam yekabess begadav vetamei ad haareb tmeiim hema lakem.
This verse describes the ritual impurity incurred by someone who carries a corpse. "nose" means 'carry', "nivlatam" means 'their corpse', "yekabess" means 'wash', "begadav" means 'his garments', "tamei" means 'impure', "ad haareb" means 'until evening', and "lakem" means 'to you'. The use of the plural "the Gods" (Elohim) is implied, as it is the standard way to refer to divine law in this context, even though the explicit name isn't present.
[LEV.11.29] And this is to you the unclean among the crawling things that crawl on the land: the mole and the mouse and the lizard according to its kind. [§]
ve-zeh la-chem ha-tameh ba-sheretz ha-shoretz al-ha-aretz ha-choled ve-ha-achbar ve-ha-tzav le-minehu.
This verse lists unclean animals. "zeh" means "this". "la-chem" means "to you". "ha-tameh" means "the unclean". "ba-sheretz" means "among the crawling things". "ha-shoretz" means "the crawling". "al-ha-aretz" means "on the land". "ha-choled" means "the mole". "ve-ha-achbar" means "and the mouse". "ve-ha-tzav" means "and the lizard". "le-minehu" means "according to its kind".
[LEV.11.30] And the answering, and the strength, and the wandering, and the severity, and the breath. [§]
ve-ha-anakah ve-hakoch ve-halta'ah ve-hamet ve-hatinshameh
This verse lists a series of qualities or attributes. Each word begins with the definite article 'ha', meaning 'the'. 'Anakah' refers to an answering or responding, often a vocal response. 'Koch' signifies strength or power. 'Leta'ah' refers to error or wandering. 'Homet' denotes severity or cruelty. 'Tinsameh' refers to breath or wind, but can also imply spirit or life force.
[LEV.11.31] These are the unclean ones to you, in all the crawling creatures. All the one touching in them in their death will become unclean until the evening. [§]
el-leh ha-tme-eem la-chem be-chol ha-sharets kol ha-no-geh ba-hem be-motam yit-mah ad ha-arev
This verse details what makes a person unclean. "Elleh" means "these". "Ha-tme'eem" means "the unclean ones". "La-chem" means "to you". "Be-chol" means "in all". "Ha-sharets" refers to crawling creatures or things that move along the ground. "Kol" means "all". "Ha-nogeh" means "the one touching". "Ba-hem" means "in them". "Be-motam" means "in their death". "Yit-mah" means "will become unclean". "Ad ha-arev" means "until the evening".
[LEV.11.32] And all that falls upon him from them, in their death, will become defiled from all wooden vessels, or garments, or skin, or sacks. All vessels that work is done in them will be brought into the waters and remain defiled until evening, and will be pure. [§]
vekhol asher yipol alav mehem bemotam yitma mikol keli etz o beged o or o sak kol keli asher yeaseh melakha bahem bamayim yuba vetamea ad haerev vetareh.
This verse details ritual impurity contracted through contact with a corpse. 'vekhol' means 'and all'. 'asher' means 'that'. 'yipol' means 'will fall'. 'alav' means 'upon him'. 'mehem' means 'from them'. 'bemotam' means 'in their death'. 'yitma' means 'will be defiled'. 'mikol' means 'from all'. 'keli' means 'vessel' or 'tool'. 'etz' means 'wood'. 'beged' means 'garment'. 'or' means 'skin'. 'sak' means 'sack'. 'yeaseh' means 'is made'. 'melakha' means 'work'. 'bahem' means 'in them'. 'bamayim' means 'in the waters'. 'yuba' means 'will be brought'. 'tamea' means 'defiled'. 'ad haerev' means 'until evening'. 'tarei' means 'pure'.
[LEV.11.33] And every vessel of pottery that anything falls from them into its interior, all that is within it will become impure, and you must break it. [§]
vekhol-keli-heres asher-yipol mehem el-tokho kol asher betokho yitma veoto tishboru
This verse describes the ritual impurity of a ceramic vessel if something falls into it. "Keli-heres" refers to a vessel of pottery or earthenware. If something falls *into* it, everything within it becomes impure, and the vessel itself must then be broken.
[LEV.11.34] From all the food that is eaten, if water comes upon it, it is defiled. And all drink that is drunk from every vessel is defiled. [§]
mikhal ha'okhel asher ye'ekhel asher yavo alav mayim yitma vekol mashkeh asher yishateh bekol keli yitma
This verse describes what causes ritual impurity. ‘mikhal’ means ‘from all’. ‘ha’okhel’ means ‘the food’. ‘asher ye’ekhel’ means ‘that is eaten’. ‘asher yavo alav mayim’ means ‘upon which water comes’. ‘yitma’ means ‘it is defiled’. ‘vekol mashkeh’ means ‘and all drink’. ‘asher yishateh’ means ‘that is drunk’. ‘bekol keli’ means ‘in every vessel’. ‘yitma’ means ‘it is defiled’. Therefore, the verse details that anything eaten that water comes upon, and anything drunk from any vessel, becomes defiled.
[LEV.11.35] And all that falls from their carcasses upon it will be impure. Oven and cooking pots will be broken, they are impure, and impure they will be to you. [§]
vekhol asher yipol minivlatam alav yitma; tannur vechirayim yutatz tmeim hem utmeim yihyu lachem.
This verse discusses ritual impurity related to carcasses. 'vekhol' means 'and all'. 'asher' is a relative pronoun meaning 'that' or 'which'. 'yipol' means 'will fall'. 'minivlatam' means 'from their carcasses'. 'alav' means 'upon it' or 'upon him'. 'yitma' means 'will be impure'. 'tannur' means 'oven'. 'vechirayim' means 'and cooking pots'. 'yutatz' means 'will be broken'. 'tmeim hem' means 'impure they are'. 'utmeim yihyu lachem' means 'and impure they will be to you'.
[LEV.11.36] But a spring and a cistern, a gathering of water, will be pure. And one who touches their carcasses will become impure. [§]
akh ma'yan uvor mikveh-mayim yihyeh tahor venogea benivlatam yitma.
This verse discusses purity laws relating to water sources and contact with corpses. 'akh' means 'but' or 'only'. 'ma’yan' refers to a spring. 'vor' is a cistern or pit. 'mikveh-mayim' is a gathering of water, a pool for ritual purification. 'yihyeh' means ‘will be’. 'tahor' means pure. 'venogea' means ‘and one who touches’. 'benivlatam' means ‘their carcasses’ or ‘their dead bodies’. 'yitma' means ‘will be impure’.
[LEV.11.37] And if it falls from their carcass upon all seed that is sown, pure it is. [§]
vekhi yipol minnivlatam al-kol-zera zeru'a asher yizare' ta'hor hu
This verse discusses ritual purity related to contact with a carcass. 'vekhi' means 'and if'. 'yipol' means 'it falls'. 'minnivlatam' means 'from their carcass'. 'al-kol-zera zeru'a' means 'upon all seed sown'. 'asher yizare' means 'that is sown'. 'ta'hor hu' means 'pure it is'.
[LEV.11.38] And if waters are given upon seed, and it falls from its carcass upon it, it is unclean for you. [§]
vekhi yutan mayim al zera venafal miniblatahm alav tame hu lakhem.
This verse discusses ritual impurity. ‘vekhi’ means ‘and if’ or ‘and when’. ‘yutan’ means ‘will be given’ or ‘is given’. ‘mayim’ means ‘waters’. ‘al’ means ‘upon’ or ‘on’. ‘zera’ means ‘seed’. ‘venafal’ means ‘and falls’ or ‘and fell’. ‘miniblatahm’ means ‘from their carcass’ or ‘from its dead body’. ‘alav’ means ‘upon it’. ‘tame’ means ‘unclean’ or ‘impure’. ‘hu’ means ‘it’ or ‘he’. ‘lakhem’ means ‘to you’ or ‘for you’. The verse describes what happens when water falls upon seed that has been contaminated by a carcass.
[LEV.11.39] And if an animal that is for them to eat dies, the one touching its carcass will be impure until the evening. [§]
vekhi yamut min-habehemah asher-hi lahem le’eklah hanogee beni’velatah yitma ad-ha’arev.
This verse describes ritual impurity contracted by touching the carcass of an animal permitted for consumption. 'Vekhi' means 'and if'. 'Yamut' means 'he dies'. 'Min-habehemah' means 'from the animal'. 'Asher-hi lahem le’eklah' means 'that is for them to eat'. 'Hanogee beni’velatah' means 'the one touching its carcass'. 'Yitma' means 'he will be impure'. 'Ad-ha’arev' means 'until the evening'.
[LEV.11.40] And the one who eats from its carcass will wash his garments and be impure until the evening. And the one who carries its carcass will wash his garments and be impure until the evening. [§]
veha’okhel minnivlata yikabes begadav vetame ad ha’arev vehanose et nivlata yikabes begadav vetame ad ha’arev.
This verse discusses ritual impurity caused by contact with a carcass. "veha’okhel" means "and the one who eats". "minnivlata" means "from its carcass". "yikabes begadav" means "he will wash his garments". "vetame" means "and be impure". "ad ha’arev" means "until the evening". "vehanose et nivlata" means "and the one who carries the carcass". The structure repeats the rules for eating and carrying a carcass.
[LEV.11.41] And all the creeping things that creep upon the land, it is an abomination; it shall not be eaten. [§]
vekhol-hasheretz hasoretz al-haaretz sheqetz hu lo ye'echal.
This verse discusses what is permissible to eat. "vekhol" means "and all". "hasheretz" means "the creeping thing". "hasoretz" means "the creeping". "al" means "upon". "haaretz" means "the land". "sheqetz" means "an abomination". "hu" means "it". "lo" means "not". "ye'echal" means "will eat". Therefore, the verse describes all creeping things that creep upon the land that are an abomination and should not be eaten.
[LEV.11.42] All that walks on its belly and all that walks on four, even all that has many legs for all the crawling things that crawl upon the earth, you shall not eat them, for they are abominations. [§]
kol holekh al-gachon vekol holekh al-arba ad kal-marbeh raglayim lekhal-hasheretz hasheretz al-ha'aretz lo tokhlum ki-sheqetz hem.
This verse lists creatures that are considered unclean and not to be eaten. "Kol" means "all" or "every". "Holekh" means "walking". "Gachon" refers to the belly or underside. "Arba" means "four". "Marbeh" means "increasing" or "many". "Raglayim" means "legs" or "feet". "Hasheretz" refers to creatures that crawl or swarm. "Ha'aretz" means "the land" or "the earth". "Tokhlum" is a negative imperative, meaning "do not eat". "Sheqetz" means "abomination" or "unclean". "Hem" means "they".
[LEV.11.43] Do not abhor your souls by all the creeping things that creep, and do not become unclean by them, lest you become unclean by them. [§]
al-teshak-tzū et-naf-shō-tē-khem bə-khal-ha-sheretz ha-shō-rez ve-lo tit-ma-ū bah-hem ve-nit-mē-tem bam.
This verse contains instructions regarding clean and unclean animals. "al-teshak-tzū" means 'do not abhor'. "et-naf-shō-tē-khem" means 'your souls'. "bə-khal-ha-sheretz ha-shō-rez" means 'by all the creeping things that creep'. "ve-lo tit-ma-ū" means 'and do not become unclean'. "bah-hem" means 'by them'. "ve-nit-mē-tem" means 'and you will become unclean'. "bam" means 'by them'.
[LEV.11.44] For I, Yahveh, am your Gods, and you shall sanctify yourselves and you shall be holy ones, for holy am I, and you shall not defile your souls in all the crawling things that crawl upon the earth. [§]
Ki ani Yahveh Elohimchem vehitkadishem vihiyitem kedoshim ki kadosh ani velo timtau et nafshoteichem bechol hasheretz haromes al haaretz.
This verse begins with 'Ki', meaning 'for' or 'because'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Elohim' refers to 'the Gods'. 'Elohimchem' means 'your Gods'. 'Ve' means 'and'. 'Hitkadishem' means 'you shall sanctify yourselves'. 'Vihiyitem' means 'and you shall be'. 'Kedoshim' means 'holy ones'. 'Ki' again means 'for'. 'Kadosh' means 'holy'. 'Ani' means 'I'. 'Velo' means 'and not'. 'Timtau' means 'you shall defile'. 'Et' is a particle indicating the direct object. 'Nafshoteichem' means 'your souls'. 'Bechol' means 'in all'. 'Hasheretz' means 'the crawling things'. 'Haromes' means 'crawling'. 'Al' means 'upon'. 'Haaretz' means 'the earth'.
[LEV.11.45] For I am Yahveh, the one who raises you up from the land of Egypt to be to you the Gods, and you shall be holy, for holy am I. [§]
kee anee Yahveh ha-ma-aleh et-kem mee-eretz mitzrayim li-hyot la-kem le-Elohim ve-hi-yitem kedoshim kee kadosh anee.
This verse states that Yahveh is the one who brings them up from the land of Egypt to be to them the Gods, and they shall be holy because holy is Yahveh. The phrase 'to be to them the Gods' is a difficult concept, suggesting Yahveh intends for the Israelites to represent divine power or act as intermediaries. The use of 'Elohim' in the plural suggests the intention of Yahveh to have a collective representation of the divine.
[LEV.11.46] This is the law of the beast and the bird, and of every living creature that moves in the water, and to every living creature that creeps on the earth. [§]
zoat torat habhemah vehaof vechol nefesh hachayah haromeset bamayim ulechol nefesh hasorets al haaretz.
This verse discusses the laws concerning animals, birds, living creatures that move in the water, and all creatures that creep on the earth. 'Zot' means 'this'. 'Torat' means 'law of'. 'Habhemah' means 'the beast'. 'Vehaof' means 'and the bird'. 'Vechol' means 'and all'. 'Nefesh hachayah' means 'living soul' or 'living creature'. 'Haromeset' means 'that moves'. 'Bamayim' means 'in the water'. 'Ulechol' means 'and to all'. 'Hasorets' means 'that creeps'. 'Al haaretz' means 'on the earth'.
[LEV.11.47] To distinguish between the impure and the pure, and between the living creature that is eaten and the living creature that shall not be eaten. [§]
lehavdil bein hatameh ubein hatahor uvein hachayah ha’ne’echelet uvein hachayah asher lo te’achel.
This verse details distinctions to be made. "lehavdil" means 'to distinguish between'. "hatameh" refers to the impure, and "hatahor" to the pure. "hachayah" means 'the living creature/animal'. "ha’ne’echelet" describes something that is eaten, and "asher lo te’achel" means 'that which is not eaten'.
LEV.12
[LEV.12.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.12.2] Speak to the sons of Israel, saying, "If a woman conceives and gives birth to a male, she will be impure for seven days, like the days of her monthly impurity she will be impure." [§]
dah-VEHR el-buh-NAY yis-rah-ALEH lay-MOR iss-SHAH kee tahz-REE-ah vuh-yahl-DAH zah-CHAR vuh-tah-meh-AH shiv-AHt yah-MEEM kee-MAY nid-DAHT doo-TAH teet-tah-MEH.
This verse discusses ritual impurity following childbirth. It addresses the people of Israel, stating that a woman who conceives and gives birth to a male child becomes ritually impure for seven days, mirroring the days of her menstrual period.
[LEV.12.3] And on the eighth day, the flesh of his foreskin will be circumcised. [§]
oo-vah-yohm hah-sheh-mee-nee yee-mole beh-sar ahr-lat-oh
This verse details the timing of the circumcision ritual. 'Yohm' means day. 'Hah-sheh-mee-nee' is the eighth. 'Yee-mole' means will be circumcised. 'Beh-sar' is flesh. 'Ahr-lat-oh' is foreskin.
[LEV.12.4] Thirty days and three days you will remain in the blood of purification. You will not touch anything sacred, and you will not enter the sanctuary until the days of your purification are fulfilled. [§]
u'sh'loshim yom u'sh'losh'et yamim teyshev bid'mei tahorah b'chol-kodesh lo-tiga va'el-hamikdash lo tabo ad-melo'at yemey tahor'ah.
This verse describes the period of purification required after childbirth. It details the length of time a woman must remain ritually impure and refrain from touching sacred things or entering the sanctuary. 'Sh'loshim' means thirty, 'yom' means day, and 'sh'losh'et yamim' means three days. 'Tahorah' signifies purity. 'Kodesh' means sacred, and 'hamikdash' refers to the sanctuary. The verse specifies a total duration and restrictions during that period.
[LEV.12.5] And if a female gives birth, she will be unclean for weeks like her period, and sixty days and six days she will sit regarding blood of purity. [§]
ve'im nekebah teled vetame'ah shavu'aim k'niddatah veshishim yom veshishet yamim tesheb al-dmei taharah.
This verse describes the ritual impurity a woman experiences after childbirth. 'Nekebah' refers to a female. 'Teled' means 'will bear' or 'gives birth'. 'Tame'ah' means 'unclean' or 'impure'. 'Shavu'aim' means 'weeks'. 'K'niddatah' means 'like her period'. 'Yom' means 'day'. 'Yamim' is the plural of 'yom', 'days'. 'Tesheb' means 'she will sit'. 'Dmei' means 'of blood'. 'Taharah' means 'purity'. The verse outlines a period of impurity followed by a period of purification.
[LEV.12.6] And when the days of her purification are completed, for a son or for a daughter, she shall bring a lamb, one year old, for a burnt offering, and a young dove or a turtledove for a sin offering to the entrance of the tent of meeting to the priest. [§]
oo-vee-mee-lo-at yee-may tah-rah-ah le-ben o lee-bat tah-vee khay-ves ben shnah-toh le-oh-lah oo-ven yo-nah o tor le-chat-taht el peh-tah oh-hel mo-ed el ha-ko-hen
This verse describes the offerings a woman is to bring after a period of purification following childbirth. It details specific animals – a lamb and a dove or a turtledove – to be offered as a burnt offering and a sin offering, respectively, at the entrance to the tent of meeting to the priest.
[LEV.12.7] And they shall bring him before Yahveh, and make atonement for her, and she shall be purified from the source of her bleeding. This is the law for the woman who gives birth to a male or a female. [§]
ve-hik-ree-vo lif-nei Yahveh ve-chi-per a-lay-ha ve-ta-ha-ra mim-kor da-may-ha zo-at to-rat ha-yo-le-det la-za-char o la-ne-ke-vah.
This verse details the purification ritual after childbirth. It specifies offerings to be brought before Yahveh, atonement for the mother, and purification from the source of her bleeding. It concludes by stating this is the law for a woman who gives birth to a male or a female.
[LEV.12.8] And if her hand does not find enough of a lamb, then she shall take two young pigeons or two young doves, one for a burnt offering and one for a sin offering, and the priest shall atone for her, and she shall be cleansed. [§]
ve-im-lo timtza yada deh sheh ve-lachacha sh'tei torim o sh'nei b'nei yona echad le'olah ve'echad le'chatat ve-chiper aleha hakohen ve-tahera.
This verse details what a woman who cannot afford a lamb should offer as a sacrifice. 'Yadah' refers to her hand, meaning her ability to provide. 'Deh sheh' means 'enough of a lamb'. 'Torim' are young pigeons and 'b'nei yona' are young doves. 'Olah' is a burnt offering and 'chatat' is a sin offering. 'Chipper' means to atone, and 'tahera' means to be cleansed.
LEV.13
[LEV.13.1] And Yahveh spoke to Moses and to Aaron, saying. [§]
Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor.
This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'.
[LEV.13.2] If a person has on the skin of their body a boil or a scaling or a bright spot, and it appears on the skin of their body as a mark of affliction, then they shall be brought to Aaron the priest or to one of his sons, the priests. [§]
Adam ki-yihiyeh be'or-besaro se'at o-safachat o baheret vehayah be'or-besaro l'nega tzara'at vehuvah el-Aharon hakohen o el-achad mibanav hakohenim.
This verse describes a person who develops a suspicious mark on their skin. 'Adam' here refers to a person, not specifically Adam as in the first man. 'Ki-yihiyeh' means 'if it should be'. 'Se'at' is a boil, 'safachat' a scaling, and 'baheret' a bright spot. 'Tzara'at' refers to a skin affliction, often translated as leprosy, but not necessarily the same disease. The verse states that the person must be brought to Aaron the priest or one of his priestly sons for examination.
[LEV.13.3] And the priest shall see the affliction on the skin of the flesh, and if hair in the affliction has turned white, and the appearance of the affliction is deeper than the skin of the flesh, it is a leprosy affliction; and the priest shall see it, and declare him unclean. [§]
ve-ra-eh ha-ko-hen et-ha-ne-ga be-or-ha-ba-sar ve-se-ar ba-ne-ga ha-fach la-van u-mar-eh ha-ne-ga amok me-or be-sar-o ne-ga tsa-ra-at hu ve-ra-eh-hu ha-ko-hen ve-ti-meh ot-o
This verse describes a priest examining a skin affliction. It details how the priest should determine if it is leprosy. It focuses on the appearance of white hair growing in the affected area and the depth of the affliction compared to the surrounding skin. If these conditions are met, the priest declares the person unclean (having leprosy).
[LEV.13.4] And if it appears to be a brightening to whiteness it is in the skin of the flesh, and deep its appearance is not from the skin, and the hair of it has not turned white, and the priest will declare the affliction for seven days. [§]
ve-im-bah-he-ret le-vah-nah hee be-or be-sar-o ve-ah-mok ein mar-eh-ah min ha-or u-se-ah-rah lo-ha-fak la-van ve-his-gir ha-ko-hen et ha-ne-ga shiv-at ya-mim
This verse describes a skin condition and the process for a priest to declare it clean or unclean. Specifically, it discusses a bright white spot on the skin. If the white spot appears to be deeper than the skin's surface, and the hair within it hasn't turned white, the priest must isolate the affected person for seven days.
[LEV.13.5] And the priest shall see him on the seventh day, and behold, if the affliction stands in his eyes and the affliction has not spread on the skin, then the priest shall isolate him for seven days a second time. [§]
ve-ra’ahu ha-kohen bayom ha-shevi’i ve-hineh ha-nega’ amad be-einav lo-pasah ha-nega’ ba-or ve-hisgir ha-kohen shiv’at yamim shenit
This verse details the inspection of a suspected skin affliction by a priest on the seventh day of quarantine. It describes the priest observing the affliction to determine if it has spread. If the affliction has not spread, the priest is to quarantine the afflicted person for another seven days.
[LEV.13.6] And the priest shall see him on the seventh day again, and behold, if the discoloration is dark and the discoloration has not spread on the skin, the priest shall declare him clean, for it is a cleansing of sorts. And he shall wash his clothes and be clean. [§]
ve-ra-eh ha-ko-hen ot-o bay-yom ha-shev-ee-ee sheh-nee-t ve-hee-neh keh-eh ha-ne-ga ve-lo-pa-sah ha-ne-ga ba-or ve-ti-heh-ro ha-ko-hen mis-pah-hat hee ve-kee-ves beg-adav ve-tah-ehr.
This verse describes the priest examining a suspected skin disease on the seventh day of observation. If the discoloration has not spread, the priest declares the person clean. It describes a ritual cleansing.
[LEV.13.7] And if a spreading has spread, the scaling on the skin after being shown to the priest for his purification, and it appears a second time to the priest. [§]
ve-im-pasoh tifseh hamisfachat baor acharei hera’oto el-hakohen letaharatoh venireh shenit el-hakohen.
This verse describes a situation involving a spreading skin affliction, likely leprosy. A person with this affliction is to present themselves to the priest for purification. If, after a period of observation, the affliction spreads further *after* being shown to the priest for potential cleansing, it is then shown to the priest again.
[LEV.13.8] And the priest shall see, and behold, the spreading has spread on the skin, and the priest shall declare it to be a skin disease. It is. [§]
ve-ra-ah ha-ko-hen ve-hi-neh pas-tah ha-mis-pa-chat ba-or ve-tim-o ha-ko-hen tza-ra-at hee
This verse describes a priest examining a suspected skin affliction. The priest observes if the affliction has spread on the skin. If it has spread, the priest declares the person to have a skin disease. Let's break down the names of God and relevant terms. 'Ha-kohen' means 'the priest'. There are no direct names of God in this verse, but we will translate 'Elohim' when it is present in surrounding verses as 'the Gods'.
[LEV.13.9] A mark of affliction, if it is upon a person, and he is brought to the priest. [§]
neh-gah tza-ra-at kee tee-yeh beh-ah-dahm veh-hoo-vah ahd el-hah-ko-hen.
This verse describes a situation involving a skin affliction, likely leprosy, and the process of bringing the afflicted person to the priest for examination. "Negah" refers to a mark or affliction. "Tzara'at" is traditionally translated as leprosy, but more broadly refers to a skin disease. "Adam" means person or man. "Huva" means to bring or lead. "El-hah-kohen" refers to 'to the priest'.
[LEV.13.10] And the priest shall see, and behold, a white spot on the skin, and it has turned the hair white, and there is living flesh within the spot. [§]
ve-ra-ah ha-ko-hen ve-hee-neh se-at-le-va-nah bah-or ve-hee haf-kah se-ar la-van u-mi-khay-at ba-sar khay ba-se-at
This verse describes a priest observing a white discoloration on skin. 'Kohen' refers to a priest. 'Se'at' describes a type of skin affliction, often translated as leprosy. 'Levanah' means white. 'Bashar' means flesh. 'Khay' means living. 'Hafkah' means to turn or become. The verse describes the discoloration, and then states that there is living flesh within the affected area.
[LEV.13.11] The consuming skin condition is upon the flesh of their body, and the priest shall declare them impure. The priest shall not conceal them, for they are impure. [§]
tsara'at noshenet hee be'or be'saroh vetim'oho hakohen lo yasgirenu ki tame hu
This verse describes a condition of the skin, identified as ‘tsara’at’ (often translated as leprosy), and outlines the priest’s response. ‘Tsara’at’ is described as ‘noshenet’ – consuming or devouring. The priest is to declare the person impure, and not conceal the impurity, because they are impure.
[LEV.13.12] And if the outbreak blooms on the skin and the affliction covers all the skin of the afflicted area from his head to his feet, to the complete sight of the priest. [§]
ve-im-paroch tifrach hatzara'at ba'or ve-kissta hatzara'at et kol-or ha-nega me-rosho ve-ad-raglav le-kol-mar'e einei ha-kohen.
This verse describes the complete covering of the skin by a skin affliction. 'Paroch' means 'bloom' or 'outbreak'. 'Tifrach' means 'to bloom' or 'to break out'. 'Hatzara'at' is the skin affliction, generally translated as leprosy. 'Ba'or' means 'on the skin'. 'Kissta' means 'it covers'. 'Kol-or' means 'all skin'. 'Ha-nega' refers to the afflicted area. 'Me-rosho ve-ad-raglav' means 'from his head to his feet'. 'Le-kol-mar'e einei ha-kohen' means 'to the complete sight of the priest'.
[LEV.13.13] And the priest will see, and behold, the affliction has covered all his flesh, and he will declare the afflicted person clean, all of it has turned white, pure he is. [§]
ve-ra-ah ha-ko-hen ve-hi-neh kis-tah ha-tzar-at et-kol-besa-ro ve-ti-har et-ha-na-ga kulo ha-fach la-van ta-hor hu
This verse describes a priest examining someone suspected of having a skin affliction (tzara'at, often translated as leprosy). The priest observes if the affected area has turned completely white. If so, the person is declared clean.
[LEV.13.14] And on the day of showing in it living flesh, it will become impure. [§]
oo-vee-yohm heh-rah-oht boh bah-sahr chai yit-mah
This verse discusses ritual impurity. 'Yohm' means 'day'. 'Heh-rah-oht' means 'showing' or 'revealing'. 'Boh' means 'in him' or 'in it'. 'Bah-sahr' means 'flesh' or 'meat'. 'Chai' means 'living'. 'Yit-mah' means 'will be impure'. The verse speaks of seeing living flesh, and the resulting impurity.
[LEV.13.15] And the priest shall see the living flesh and declare it impure. The living flesh is impure; it is leprosy. [§]
ve-ra-eh ha-ko-hen et-ha-ba-sar ha-chai ve-tim-me-o ha-ba-sar ha-chai ta-meh hu tzara-at hu
This verse describes a priest examining living flesh and declaring it impure. It states that the living flesh is impure, and that this impurity is leprosy. The words are quite literal, describing a physical examination and a declaration of impurity.
[LEV.13.16] Or if the living flesh returns and is changed to white, then he comes to the priest. [§]
o ki yashuv habassar hachai venehpaך lelavan ubah el-hakohn.
This verse describes a situation involving living flesh becoming white, and a person coming to the priest. "o ki" means “or if”. "yashuv" means “returns”. "habassar" means “the flesh”. "hachai" means “the living”. "venehpaך" means “and is changed”. "lelavan" means “to white”. "ubah" means “he comes”. "el-hakohn" means “to the priest”.
[LEV.13.17] And the priest shall see it, and indeed the affliction has turned to white. And the priest shall cleanse the affliction, it is clean. [§]
ve-ra’uhu ha-kohen ve-hineh nehefach ha-nega le-lavan ve-tihar ha-kohen et-ha-nega tahor hu.
This verse describes a priest examining a suspected skin affliction. If the affliction turns white after examination, the priest declares it clean. “Ve” is a conjunction meaning “and.” “Ra’uhu” means “he sees it.” “Ha-kohen” means “the priest.” “Hineh” means “behold” or “indeed.” “Nehefach” means “turned.” “Ha-nega” means “the affliction.” “Le-lavan” means “to white.” “Tihar” means “he cleanses.” “Et-ha-nega” means “the affliction.” “Tahor” means “clean.” “Hu” means “it” or “he”.
[LEV.13.18] And the flesh, if there will be in it, on its skin, a boil, and it will be healed. [§]
oo-vah-sar kee-yee-heh voh-boh beh-o-roh shach-een veh-neer-pah
This verse describes a bodily ailment, specifically a boil. The words break down as follows: 'oo-vah-sar' (and flesh), 'kee' (for/because), 'yee-heh' (it will be), 'boh' (in), 'boh' (him/it), 'beh-o-roh' (his skin), 'shach-een' (a boil/infection), 'veh-neer-pah' (and it will be healed). It's a conditional statement about a boil appearing on the flesh and subsequently healing.
[LEV.13.19] And it will be, in the place of the discoloration, a whitening of the skin, or on the bright skin, a reddishness, and it will be seen by my Lord. [§]
vehaya bimkom haschin se'at levana o baheret levana adamdamet venira'eh el-hakohhen
This verse describes a visual sign related to a skin disease, likely leprosy. It details the appearance of white or reddish-white patches on the skin that a priest is to observe. 'Haschin' refers to a skin lesion or discoloration. 'Se'at' and 'heret' refer to different kinds of whitening or paleness. 'Adamdamet' means reddish. 'Hakohhen' is the priest.
[LEV.13.20] And the priest shall see, and behold, the blemish is lower than the skin, and its hair has turned white, and the priest shall declare the affliction to be a skin disease, it is a blossoming on the skin. [§]
ve-ra-ah ha-ko-hen ve-hi-neh mar-eh-ah shafal min-ha-or u-se-a-rah-hah ha-fach la-van ve-tim-o ha-ko-hen ne-ga-tsa-ra-at hee ba-shachin pa-rach-ah
This verse describes a priest examining a suspected skin affliction. It details the visual characteristics the priest observes. 'Shafal' refers to a blemish or sore that appears lower than the surrounding skin. The appearance of white hair within the sore is also noted. The priest then declares the affliction to be a 'nega-tsaraat,' which is a specific skin disease, identified as having 'parach' - blossomed or broken out - on the skin.
[LEV.13.21] And if the priest sees it, and there is no white hair in it, and it is not lower than the skin, and it is dark, the priest shall isolate the person for seven days. [§]
ve-im | yire’ena ha-kohen ve-hineh ein-bah seh-ar lavan u-sh’falah einena min-ha-or ve-hee kehah ve-hisgir ha-kohen shiv’at yamim.
This verse describes the process a priest follows when examining a skin affliction suspected of being leprosy. If, upon examination, the affected area lacks white hair and is not deeper than the skin itself, and appears darkened, the priest will isolate the afflicted person for seven days.
[LEV.13.22] And if the spreading sore spreads in the flesh, and the priest defiles it, it is a plague. [§]
ve-im-pasoh tifseh ba-or ve-timeh ha-kohen oto nega hee
This verse describes a skin affliction (likely leprosy) and the priest’s determination of its status. 'Pasoh' describes a spreading sore. 'Tifseh' means ‘it spreads’. ‘Ba-or’ means ‘in the flesh’. ‘Timeh’ means ‘to defile’. ‘Ha-kohen’ is ‘the priest’. ‘Oto’ means ‘him’ or ‘it’. ‘Nega’ means ‘a plague’ or ‘affliction’. ‘Hee’ is ‘it is’.
[LEV.13.23] And if, under it, the bright spot stands, it has not spread, a burn it is, and the priest shall declare the person clean. [§]
ve-im-tachteiha ta'amod habaheret lo pasata tzarevet haschichin hi ve-tihero hakohen.
This verse describes a situation where a bright spot appears on the skin after a suspected skin disease has been examined. If the bright spot does not spread, it is identified as a burn and the priest declares the person clean. 'Tachteiha' means 'under it' and refers to the original suspected disease. 'Bacheret' means 'bright spot'. 'Pasata' means 'spread'. 'Tzarevet' is a burn. 'Haschichin' is a skin disease, often translated as 'leprosy'. 'Hi' is 'it' or 'she', referring to the bright spot. 'Tihero' means 'declare clean'. 'Hakohen' means 'the priest'.
[LEV.13.24] Or flesh, if there is a burn mark on its skin, and the burn mark’s healing is a bright whiteness reddish or whiteness. [§]
o basar ki-yiheyeh be-oro mikhvat-esh ve-hayeta mikhvat ha-mikhvah baheret levannah adamdemet o levannah
This verse describes a skin condition, likely a burn or lesion. 'Basar' refers to flesh or skin. 'Mikhvat' means a burn or a mark. 'Adamdemet' means reddish. 'Levannah' means white. The verse details the appearance of the affected skin area, describing it as either white or reddish-white.
[LEV.13.25] And the priest shall see her, and behold, if the hair has turned white on the bright spot, and the appearance is deeper than the skin, it is a leprous affliction on the sore it has blossomed. And the priest shall declare him unclean because of a leprous affliction it is. [§]
ve-ra-ah otah ha-ko-hen ve-hi-neh ne-hafakh se-ar lavan ba-bah-eret u-mar-ehah a-mok min-ha-or tza-ra-at hee ba-mik-vah pa-ra-chah ve-ti-meh oto ha-ko-hen ne-gah tza-ra-at hee.
This verse describes a priest examining a possible case of leprosy. It details the visual signs the priest is looking for – white hair, a deep sore – and the declaration that, if these signs are present, the condition is leprosy. The priest then declares the person unclean because of the leprous affliction.
[LEV.13.26] And if the priest sees, and there is no white hair in the afflicted area and it is not lower than the skin, and it is dark, then the priest shall isolate the person for seven days. [§]
ve-im | yire-nah ha-ko-hen ve-hi-neh ehn-bah-beh-ret seh-ar la-van u-shif-lah eh-neh-nah min-ha-or ve-hee keh-ah ve-his-gi-ro ha-ko-hen shiv-at ya-mim.
This verse describes the process a priest must follow when examining a suspected skin affliction. If, upon examination, the afflicted area lacks white hair and isn’t deeper than the skin, and appears dark, the priest must isolate the person for seven days.
[LEV.13.27] And the priest shall see it on the seventh day. If it spreads, spreading on the skin, and the priest declares him unclean, it is a mark of the skin disease. [§]
ve-ra-hu ha-ko-hen bay-yom ha-she-vi-i im-pa-soh tif-seh ba-or ve-ti-meh ha-ko-hen oto ne-ga tzara-at hi
This verse describes a priest examining someone suspected of having a skin disease. 'Ve' means 'and'. 'Ra-hu' means 'he sees it'. 'Ha-ko-hen' means 'the priest'. 'Bay-yom' means 'on the day'. 'Ha-she-vi-i' means 'the seventh'. 'Im' means 'if'. 'Pa-soh' means 'it spreads'. 'Tif-seh' means 'it spreads'. 'Ba-or' means 'on the skin'. 'Ve-ti-meh' means 'and he declares unclean'. 'Oto' means 'him'. 'Ne-ga' means 'a mark'. 'Tzara-at' is a skin disease, traditionally translated as 'leprosy'. 'Hi' means 'it is'.
[LEV.13.28] And if, beneath it, the brightness stands, not having spread on the skin, and it is dark, the burn it is, and the priest shall purify it, for the burn it is. [§]
ve-im-tachteha ta'amod habaheret lo-pashta ba'or ve-hee keha sh'at hamikvah hee vetiharo hakohen ki-tzarevet hamikvah hee.
This verse describes a burn or a bright spot on the skin. If it doesn't spread, and remains dark, it's identified as a burn, and the priest must purify it because it is a burn.
[LEV.13.29] And a man or a woman, if there is a plague in him or in her, on the head or on the beard. [§]
veh-eesh oh ish-shah kee-yih-yeh bo nah-gah beh-rosh oh beh-zah-kahn
This verse discusses a skin affliction. "Veh" means 'and'. "Eesh" means 'man'. "Oh" means 'or'. "Ish-shah" means 'woman'. "Kee" means 'that' or 'if'. "Yih-yeh" means 'there will be'. "Bo" means 'in him' or 'in her'. "Nah-gah" means 'a plague' or 'a mark'. "Beh-rosh" means 'on the head'. "Oh" means 'or'. "Beh-zah-kahn" means 'on the beard'. This verse outlines a condition affecting the head or beard that requires attention.
[LEV.13.30] And the priest will see the lesion, and behold, its appearance is deeper than the skin and within it is thin, yellow hair. And the priest will declare him unclean; it is a scalp affliction or a beard affliction. [§]
ve-ra’ah hakohn et-hanega ve-hinneh mar’ehuhu amok min-ha’or uvo se’ar tsahov dak ve-time’ oto hakohn netek hu tzara’at harosh o hazakan hu
This verse describes a priest examining a skin lesion. It details the appearance of the lesion as being deeper than the skin, containing thin, yellow hair. The priest declares the person unclean because of a scalp or beard affliction.
[LEV.13.31] And if the priest sees the affliction of the tear, and behold, its appearance is not deeper than the skin, and there is no black hair in it, then the priest will isolate the affliction of the tear for seven days. [§]
vekhi yireh hakkohen et-nega hanetek vehineh ein mar’ehu amok min ha’or vesear shachor ein bo vehisgir hakkohen et-nega hanetek shiv’at yamim.
This verse describes a priest examining a suspected skin disease. 'Ki' means 'if' or 'when'. 'Yireh' means 'he will see'. 'Hakkohen' means 'the priest'. 'Et-nega hanetek' refers to 'the affliction of the tear' or 'the affliction of the breaking' (likely a skin lesion). 'Vehineh' means 'and behold'. 'Ein mar’ehu amok min ha’or' means 'its appearance is not deeper than the skin'. 'Vesear shachor ein bo' means 'and black hair is not in it'. 'Vehisgir hakkohen et-nega hanetek shiv’at yamim' means 'and the priest will isolate the affliction of the tear for seven days'.
[LEV.13.32] And the priest shall see the skin disease on the seventh day. And behold, the break has not spread, and there was no yellow hair in it, and the appearance of the break is not deeper than the skin. [§]
ve-ra’ah ha-kohen et-ha-nega’ bi-yom ha-shevi’i ve-hinei lo-pasah ha-netek ve-lo-hayah bo se’ar tsahov u-mar’eh ha-netek ein amok min-ha-or.
This verse describes a priest examining a suspected skin disease (the ‘netek’) on the seventh day. It states that the disease has not spread, there is no yellow hair within the affected area, and the appearance of the disease is not deeper than the skin.
[LEV.13.33] And he shall shave, and he shall not reveal the parting, and the priest shall conceal the parting for seven days, secondly. [§]
ve-hit-ga-lah, ve-et-ha-ne-tek lo ye-ga-leh, ve-his-gir ha-ko-hen et-ha-ne-tek shiv-ah yat-mim she-nee-t.
This verse details purification rituals, specifically regarding a person afflicted with a skin disease. It describes shaving of the head and specifies that a certain part of the head is not to be shaved, and the priest must conceal that unshaved portion for seven days, then it is to be removed.
[LEV.13.34] And the priest shall see the affliction on the seventh day, and behold, the affliction has not spread in the skin, and its appearance is not deeper than the skin. And the priest shall purify it, and wash his garments, and be pure. [§]
ve-ra’ah ha-kohen et-ha-netek bayom ha-shevi’i ve-hinei lo-pasah ha-netek ba-or u-mar’ehu eynennu amok min-ha-or ve-ti’har oto ha-kohen ve-kibes begadav ve-taher.
This verse describes a priest examining a suspected skin affliction (netek) on the seventh day. 'Ha-kohen' means 'the priest'. 'Netek' is a suspected skin disease, often translated as 'leprosy'. 'Bayom ha-shevi’i' is 'on the seventh day'. 'Lo-pasah' means 'has not spread'. 'Ba-or' means 'in the skin'. 'Mar’ehu' means 'its appearance'. 'Amok min-ha-or' means 'deeper than the skin'. 'Ti’har oto' means 'shall purify it'. 'Kibes begadav' means 'shall wash his garments'. 'Taher' means 'pure'.
[LEV.13.35] And if the breakout spreads in the flesh after his cleansing. [§]
ve-im-pasoh yifseh ha-netek ba-or acharei taharatoh
This verse discusses a situation involving a skin disease, likely a type of leprosy. 'Pasoh' and 'yifseh' both relate to the spreading or appearing of the disease. 'Ha-netek' refers to the affected area, the lesion. 'Ba-or' means 'in the flesh'. 'Acharei taharatoh' means 'after his cleansing'.
[LEV.13.36] And the priest will see it, and behold, the spot has spread in the skin. The priest will not declare the yellow hair clean; it is unclean. [§]
ve-ra-hu ha-ko-hen ve-hi-neh pa-sah ha-ne-tek ba-or lo-ye-va-ker ha-ko-hen la-se-ar ha-tzahov tame hu
This verse describes a priest examining a suspected skin disease. "ve-ra-hu" means "and he will see it". "ha-ko-hen" means "the priest". "ve-hi-neh" means "and behold". "pa-sah" means "spread". "ha-ne-tek" means "the spot". "ba-or" means "in the skin". "lo-ye-va-ker" means "he will not declare clean". "la-se-ar" means "to the hair". "ha-tzahov" means "the yellow". "tame hu" means "it is unclean".
[LEV.13.37] And if, to his eyes, the lesion remains unchanged and black hair grows in it, the lesion is healed, clean it is. And the priest shall declare him clean. [§]
ve-im be-ayinav amad ha-netek ve-se’ar shachor tsamach-bo nirpa ha-netek tahor hu ve-tiharo ha-kohen.
This verse discusses the purification process for someone healed of a skin disease (likely leprosy). If, after a period of observation, the healed spot remains unchanged and black hair grows in it, then the healed spot is declared clean. The priest is then to declare that person clean. 'ayinav' literally means 'his eyes' but here functions as 'if it appears to'. 'netek' means a lesion or a blemish. 'se’ar shachor' means black hair.
[LEV.13.38] And if a man or a woman has in the flesh of their skin a condition, a condition to whiteness. [§]
ve-ish oh-isha ki-yi-hyeh be-or-besaram beharot beharot levannot.
This verse describes a condition affecting the skin. 'Ish' and 'isha' refer to a man and a woman. 'Ki-yi-hyeh' means 'if there will be'. 'Be-or-besaram' means 'in the flesh of their skin'. 'Beharot' appears twice, and is a plural noun, indicating a condition or spots. 'Levannot' means 'to whiteness', suggesting a pale or white discoloration.
[LEV.13.39] And the priest shall see, and behold, in the flesh of their skin there are swellings, pale and whitish, it is a shining spreading in the skin, it is pure. [§]
ve-ra-ah ha-ko-hen ve-hi-neh be-or-be-sar-am be-har-ot keh-ot le-va-not bo-hak hu pa-rach ba-or ta-hor hu.
This verse describes a visual observation made by a priest concerning skin blemishes. 'Ve-ra-ah' means 'and the priest sees'. 'Ha-ko-hen' is 'the priest'. 'Ve-hi-neh' means 'and behold'. 'Be-or-be-sar-am' is 'in the flesh of their skin'. 'Be-har-ot' means 'in swellings'. 'Keh-ot' means 'pale'. 'Le-va-not' means 'whitish'. 'Bo-hak' means 'shining'. 'Hu' is 'it'. 'Pa-rach' means 'spreading'. 'Ba-or' is 'in the skin'. 'Ta-hor' means 'pure'. 'Hu' is 'it'.
[LEV.13.40] And if a man is struck on the head and is bald, then he is pure. [§]
veh-eesh kee yee-mah-reh-t roh-sho keh-reh-ah hu tah-hor hu
This verse discusses ritual purity concerning baldness. 'Veh-eesh' means 'and a man'. 'Kee' means 'that' or 'if'. 'Yee-mah-reh-t' means 'is struck' or 'is bald'. 'Roh-sho' means 'his head'. 'Keh-reh-ah' means 'bald'. 'Hu' means 'he' or 'it is'. 'Tah-hor' means 'pure'. Therefore, the verse is saying that if a man's head is struck and he is bald, he is pure.
[LEV.13.41] And if from the front of his face it is cleared away, the bald spot is it pure, it is. [§]
veh-eem mee-pah-at pah-nahv-ee-vo yee-mah-ret rosh-o, gib-beh-ach hu tah-hor hu.
This verse details a purification ritual involving a skin affliction on the scalp. 'Pah-nahv-ee-vo' means 'face', implying the affliction is on the head, facing outwards. 'Yee-mah-ret' means 'will be cleared away' or 'removed'. 'Rosh-o' means 'his head'. 'Gib-beh-ach' refers to a bald spot or area where hair has fallen out. 'Tah-hor' means 'pure'. The repetition of 'hu' ('he/it') emphasizes the state of purity.
[LEV.13.42] And if it should be on the scalp or on the forehead, a white reddish mark, it is a spreading skin condition on his scalp or on his forehead. [§]
vekhi yihyeh vakarakhat o bagavahat nega lavan adamdam tzar'at porachat hi bekarkhato o begavahhto
This verse describes a skin condition, likely leprosy. Let's break down the terms: 'vekhi' means 'and if'. 'yihyeh' means 'it will be'. 'vakarakhat' refers to the scalp. 'o' means 'or'. 'bagavahat' refers to the forehead. 'nega' means a mark or lesion. 'lavan' means white. 'adamdam' means reddish. 'tzar'at' is the condition we know as leprosy. 'porachat' means 'blossoming' or 'spreading'. 'hi' means 'it'. 'bekarkhato' means 'on his scalp', and 'begavahhto' means 'on his forehead'.
[LEV.13.43] And the priest will see him, and behold, the growth of the affliction is white, reddish, on his baldness or on his scalp, like the appearance of leprosy on the skin of flesh. [§]
ve-ra’ah oto ha-kohen ve-hinneh se’at ha-nega levanah adamdemet be-karachto o be-gavachto kemareh tzara’at or basar.
This verse describes a priest examining a possible skin affliction. 'Ve-ra’ah' means 'and he will see'. 'Oto' means 'him'. 'Ha-kohen' means 'the priest'. 'Ve-hinneh' means 'and behold'. 'Se’at ha-nega’ means 'the growth of the affliction'. 'Levanah' means 'white'. 'Adamdemet' means 'reddish'. 'Be-karachto' means 'on his baldness'. 'O be-gavachto' means 'or on his scalp'. 'Kemareh' means 'like the appearance of'. 'Tzara’at' means 'leprosy'. 'Or basar' means 'skin of flesh'.
[LEV.13.44] A man afflicted with a scaling disease is unclean. He is unclean, and the priest will declare him unclean upon his head with a mark. [§]
eesh-tsah-roo-ah hoo tah-may hoo tah-may yit-tah-may-eh-noo hah-koh-en beh-roh-sho nih-geh-oh.
This verse describes a man who is afflicted with a skin disease, traditionally understood as leprosy. The text details the priest’s role in declaring him unclean. 'eesh' means man. 'tsah-roo-ah' refers to a skin disease, specifically something causing scaling. 'tah-may' means unclean, or impure. 'yit-tah-may-eh-noo' is a future tense form of 'to make unclean'. 'hah-koh-en' means 'the priest'. 'beh-roh-sho' means 'upon his head'. 'nih-geh-oh' signifies a mark or affliction.
[LEV.13.45] And the afflicted one, in whom is the affliction, their garments will be torn, and their head will be disheveled, and they will cover their upper lip, and impure, impure they will be called. [§]
vehatsara’asher bo hanega begadav yihyu perumin verosho yihyeh paru’a veal safam ya’teh vetame tame yikra
This verse describes the ritual impurity of someone afflicted with a skin disease (likely leprosy). It details the required appearance of the afflicted person to demonstrate their impure state. ‘hatsara’ refers to the one afflicted. ‘hanega’ is the affliction. ‘begadav’ are garments. ‘perumin’ means torn or rent. ‘rosho’ is the head. ‘paru’a’ is disheveled or uncovered. ‘safam’ is the upper lip. ‘ya’teh’ means to cover. ‘tame’ means impure. ‘yikra’ means will be called.
[LEV.13.46] All the days in which the affliction touches someone, they are unclean. They are unclean and must live alone outside the camp in their dwelling. [§]
kal-yemey asher hannega bo yitma ta-may hu badad yeshev michutz la-machane moshavo.
This verse describes the state of someone afflicted with a skin disease, likely leprosy. It states that all the days that someone has the affliction, they are unclean. They must live alone outside the camp in their dwelling.
[LEV.13.47] And the garment, if there will be in it a mark of affliction, whether the garment is of wool or the garment is of linen. [§]
ve-ha-beged ki-yi-hyeh vo negah tsara'at be-beged tsemer o be-beged pishtim.
This verse discusses garments and the appearance of a skin affliction, specifically what is referred to as 'tsara’at'. 'Beged' refers to a garment or clothing. 'Tsemer' means wool. 'Pishtim' means linen. The structure indicates a conditional statement – if a garment has this affliction, then… The phrase 'ki-yi-hyeh' means 'if it will be'. 'Negah' means a mark or affliction.
[LEV.13.48] Or in dyed linen, or in purple, for flax and for wool, or in leather, or in all work of leather. [§]
o bish'ti o b'erev la'pishtim v'latsamer o b'or o b'chol-m'lacheth or.
This verse lists various materials used in ancient craftsmanship. "bish'ti" likely refers to a type of dyed cloth, possibly linen. "b'erev" means 'in the evening', which in this context likely refers to a purple dye. "la'pishtim" refers to flax or linen. "v'latsamer" refers to wool. "b'or" refers to leather. "b'chol-m'lacheth or" refers to any work of leather.
[LEV.13.49] And it will be, the mark will be greenish or reddish on the garment or on the skin or on a woven garment or on leather or on any leather item; the mark of a skin disease it is, and he must show the priest. [§]
vehaya hanega yerakrak ao adamdamm babegged ao baor oso bash'ti ao ba'erev ao bechol keli or nega tsar'at hu ver'a et hakohen
This verse describes the appearance of a 'nega' which is a lesion or mark associated with a condition similar to leprosy. It details the colors the mark can have – greenish or reddish – and the materials it can appear on – clothing, skin, a woven garment, leather, or any leather item. The verse concludes by stating that the affected person must show themselves to the priest.
[LEV.13.50] And the priest shall see the affliction, and he shall isolate the afflicted for seven days. [§]
ve-ra-ah ha-ko-hen et-ha-na-ga ve-his-gir et-ha-ne-ga shiv-at ya-mim.
This verse describes a priest examining someone with a skin affliction. 'Ve' means 'and'. 'Ra-ah' is the verb 'to see'. 'Ha-ko-hen' means 'the priest'. 'Et' is a grammatical particle marking the definite direct object. 'Ha-na-ga' means 'the affliction'. 'Ve-his-gir' means 'and he shall isolate'. 'Shiv-at ya-mim' means 'seven days'.
[LEV.13.51] And he shall see the affliction on the seventh day, because the affliction has spread on the garment, or on the skin, or on the flesh, or on the hide for any work. Leprosy is a contaminating affliction; the affliction is unclean. [§]
ve-ra-eh et-ha-ne-ga ba-yom ha-she-vi-i ki-pa-sah ha-ne-ga ba-veghed o-va-she-ti o-va-e-rev o-ba-or le-kol a-sher ye-eh-seh ha-or li-me-la-chah tzara-at mam-er-et ha-ne-ga ta-mei hu.
This verse describes the observation of a suspected skin affliction on the seventh day. It details that if the affliction has spread on the garment, on the skin, or on the flesh, and regardless of how it developed, the affliction is a contaminating disease. The components of the verse include 'and he shall see', 'the affliction', 'the seventh day', 'because it has spread', 'the garment', 'the skin', 'the flesh', 'for everything that happens to the skin for work', 'leprosy', 'a contaminating affliction', 'the affliction is unclean'.
[LEV.13.52] And one shall burn the garment or the weaving or the hide in wool or in flax, and all vessels of skin which will have in them the affliction, for leprosy is a consuming affliction. It shall be burned in fire. [§]
vesaraf et-habeged o et-hashti o et-ha’erev batzemer o bapishtim o et-kol-klei ha’or asher-yiheyeh bo hanaga ki-tzara’at mam’eret hi ba’esh tissaref.
This verse details the burning of contaminated clothing and leather goods affected by a skin disease identified as leprosy. 'Saraf' means 'to burn'. 'Et' is a grammatical marker, often untranslated, specifying the direct object. 'Hageded' is 'the garment'. 'Hashti' is 'the weaving' or 'the cloth'. 'Ha’erev' is 'the hide' or 'the skin'. 'Batzemer' is 'in wool'. 'Bapishtim' is 'in flax'. 'Kol klei ha’or' means 'all the vessels of skin' which are leather goods. 'Asher-yiheyeh bo hanaga' means 'which will have in it the affliction'. 'Ki-tzara’at mam’eret hi' means 'for leprosy is a consuming affliction'. 'Ba’esh tissaref' means 'in fire it shall be burned'.
[LEV.13.53] And if the priest sees, and behold, the affliction has not spread on the garment, or on the hide, or on the leather, or on any article of leather skin, [§]
ve-im yireh ha-kohen ve-hineh lo-pasah ha-nega ba-beged o ba-shtee o ba-erev o be-kol-klee-or
This verse describes a priest examining a suspected affliction (nega) on cloth, hide, or leather. 'If the priest sees, and behold, the affliction has not spread...' The verse details the parameters of the examination.
[LEV.13.54] And the priest shall command, and they shall wash that which has in it the affliction, and he shall isolate himself for seven days, a second time. [§]
ve-tzi-vah ha-ko-hen ve-kib-su et asher bo ha-na-ga ve-his-gir-o shiv-at ya-mim she-nit.
This verse details the purification process for someone healed of a skin affliction. 'Ve' means 'and'. 'Tzi-vah' means 'command'. 'Ha-ko-hen' means 'the priest'. 'Ve-kib-su' means 'and they shall wash'. 'Et' is a grammatical particle marking the direct object. 'Asher' means 'which' or 'that which'. 'Bo' means 'in it'. 'Ha-na-ga' means 'the affliction'. 'Ve-his-gir-o' means 'and he shall isolate'. 'Shiv-at ya-mim' means 'seven days'. 'She-nit' means 'second'. The structure reflects a command structure, directing the priest to command washing and isolation.
[LEV.13.55] And the priest will see after he has cleansed the affliction, and behold, the affliction has not changed its appearance, and the affliction has not spread. Unclean is he. With fire he shall burn it. A diminished area it is, either in its baldness or in its scaling. [§]
ve-ra'ah ha-kohen acharei hukhabes et-ha-nega ve-hinei lo-hafakh ha-nega et-eino ve-ha-nega lo-pasah tame hu ba-esh tishrefenu pechetet hi be-karach-to o be-gabach-to
This verse describes the priest examining a suspected skin affliction (nega) after it has been cleansed. If the affliction hasn't changed appearance and hasn't spread, the person is declared unclean and must burn the affected area with fire. The affliction is considered a diminished area, either in its baldness or its scaling.
[LEV.13.56] And if the priest sees, and behold, the afflicted spot is lighter after he has washed it, then he shall tear it from the garment or from the hide or from the weaving or from the leather. [§]
ve-im ra’ah ha-kohen ve-hinneh keheh ha-nega acharei hukabes oto ve-kare’a oto min-ha-beged o min-ha-or ve-kare’a oto min-ha-shtee o min-ha-erev.
This verse describes a priest examining a suspected skin ailment after washing. If, after washing, the affected area appears lighter in color, the priest is to tear the affected material – whether it be from clothing, hide, weaving, or leather.
[LEV.13.57] And if you see it again on the garment, or on the skin, or on a leather item, after it seems to have healed, the affliction is spreading. You shall burn it in the fire, along with everything that is in it, the affliction. [§]
veh-eem-teh-rah-eh o-d bah-beg-ed o-bah-sh-tee o-bah-eh-rev o-beh-kol-klee-or po-rach-at hee bah-esh tees-ref-eh-nu et ah-sher-bo ha-nah-gah.
This verse describes what to do with items that have a spreading sore-like affliction, often translated as 'leprosy'. If the affliction reappears on clothing, skin, or a leather item after seeming to heal, the affected item must be burned. 'Nagah' here refers to the affliction itself, a 'touch' or spreading sore.
[LEV.13.58] And the garment, or the hide, or the leather, or any article of leather that you wash, from which the plague departs, and it is washed a second time, and it is clean. [§]
veh-hah-beg-ed oh-hah-shtee oh-hah-eh-rev oh-kohl klee hah-ohr ah-sher teh-kah-bes veh-sar may-hem hah-nah-gahg veh-koo-vas sheh-nee-t veh-tah-hair.
This verse describes the purification process for garments affected by a skin disease (likely leprosy). It outlines the washing process and the conditions for declaring them clean. 'Beged' refers to clothing. 'Shtee' and 'Erev' are types of fabrics. 'Klee hah-ohr' refers to all leather goods. 'Nah-gahg' means a plague or affliction. 'Tah-hair' means clean or pure.
[LEV.13.59] This is the teaching concerning the skin affliction of leprosy, concerning a garment of wool or flax or hemp or leather. It is to declare it clean or to declare it unclean. [§]
zoht to-raht neh-gah-tsah-rah-aht beg-ed ha-tseh-mer oh ha-pisht-eem oh ha-shtee oh ha-eh-rev oh kol-klei-ohr le-tah-har-oh oh le-tam-eh-oh.
This verse begins by introducing a teaching or law concerning a skin affliction resembling leprosy. It details which materials this law applies to: garments made of wool, flax, hemp, and leather. It states the purpose of the law is to determine ritual purity or impurity.
LEV.14
[LEV.14.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.14.2] This will be the law of the afflicted one in the day of his purification, and he will be brought to the priest. [§]
zoht teehee torat hametsorah beyom taharatoh vehuvah al hakohen
This verse describes the law concerning the person afflicted with tzara’ath (a skin disease, often translated as leprosy) on the day of their purification. 'Zoht' means 'this'. 'Teehee' means 'will be'. 'Torat' means 'law of'. 'Hametsorah' means 'the afflicted one'. 'Beyom' means 'in the day of'. 'Taharatoh' means 'his purification'. 'Vehuvah' means 'and he will be brought'. 'Al' means 'to'. 'Hakohen' means 'the priest'.
[LEV.14.3] And the priest shall go out to the outside of the camp, and the priest shall see, and behold, the mark of the leprosy is healed from the leper. [§]
ve-yatsa ha-kohen el-michutz la-machaneh ve-ra’ah ha-kohen ve-hinneh nirpa negah-hatsara’at min-hatsaru’ah.
This verse describes a priest examining someone suspected of having leprosy. ‘Ve’ means ‘and’. ‘Yatsa’ means ‘he went out’. ‘Ha-kohen’ means ‘the priest’. ‘El’ means ‘to’. ‘Michutz’ means ‘outside’. ‘La-machaneh’ means ‘the camp’. ‘Ve-ra’ah’ means ‘and he saw’. ‘Ve-hinneh’ means ‘and behold’. ‘Nirpa’ means ‘healed’. ‘Negah’ means ‘a mark’ or ‘lesion’. ‘Hatsara’at’ means ‘the leprosy’. ‘Min’ means ‘from’. ‘Hatsaru’ah’ means ‘the leper’.
[LEV.14.4] And the priest must command that two living pure birds, a cedar wood, a scarlet worm, and hyssop be taken for the one being cleansed. [§]
ve-tzi-vah ha-co-hen ve-la-kach la-mit-tah-ehr sh-teh-ee-tsi-poor-im chai-yot te-ho-rot ve-etz eh-rez u-sh-nee to-la-at ve-eh-zov.
This verse details the instructions for a purification ritual. It specifies what a priest must command to be taken for the one being cleansed: two living pure birds, a cedar wood, a scarlet worm, and hyssop.
[LEV.14.5] And the priest will command, and will slaughter the one bird to an earthenware vessel upon living water. [§]
ve-tzi-vah ha-ko-hen ve-sha-chat et-ha-tzi-por ha-e-chat el-klei-cheres al-mayim chaim.
This verse describes a ritual involving a priest, a bird, an earthenware vessel, and living water. 'Ve-tzi-vah' means 'and the priest will command'. 'Ha-ko-hen' means 'the priest'. 'Ve-sha-chat' means 'and will slaughter'. 'Et-ha-tzi-por' means 'the bird'. 'Ha-e-chat' means 'the one'. 'El-klei-cheres' means 'to an earthenware vessel'. 'Al-mayim chaim' means 'upon living water'.
[LEV.14.6] And the living bird he will take it, and the cedar wood and the two worms and the hyssop, and he will dip them and the living bird in the blood of the slaughtered bird upon the living waters. [§]
et-hat-tzi-por ha-chai-ah yi-kah otah ve-et-etz ha-erez ve-et-shnei ha-toluat ve-et-ha-ezov ve-taval otam ve-et | ha-tzipor ha-chai-ah be-dam ha-tzipor ha-shechutah al ha-mayim ha-chayim.
This verse details instructions for a purification ritual. 'Et' is a particle marking a direct object. 'Tzipor' means bird. 'Chai' means living. 'Eretz' means cedar. 'Tolua' means worm. 'Ezov' is hyssop. 'Taval' means to dip. 'Dam' means blood. 'Shechutah' means slaughtered. 'Mayim' means waters. 'Chayim' means life.
[LEV.14.7] And he shall sprinkle on the purifier from the leprosy seven times, and they shall purify him, and he shall release the living bird over the face of the field. [§]
vehizza al hamittar min hacaraat sheva peamim vetiharu veshalach et hacipor hachaya al pnei hasadeh.
This verse describes the ritual purification of someone healed from leprosy. 'Vehizza' means 'and he shall sprinkle'. 'Hamittar' means 'the purifier' (referring to a priest). 'Hacaraat' means 'the leprosy'. 'Sheva peamim' means 'seven times'. 'Vetiharu' means 'and they shall purify him'. 'Veshalach' means 'and he shall release'. 'Hacipor hachaya' means 'the living bird'. 'Al pnei hasadeh' means 'over the face of the field'.
[LEV.14.8] And the purifier shall wash his garments and shave all his hair, and bathe in water and become clean, and afterward he shall come to the camp and sit outside his tent for seven days. [§]
vekhives hamittahher et begadaviv vegillah et kol se'arov verahatz bamayim vetahher ve'achar yavo el hamachaneh veyashav michutz le'oholo shiv'at yamim.
This verse details the purification ritual a person must undergo after experiencing a bodily discharge considered unclean. It outlines a series of steps involving washing clothes, shaving all body hair, bathing in water, and then remaining outside the camp for seven days before being considered clean enough to re-enter. The words 'the purifier' and 'the camp' are literal translations.
[LEV.14.9] And it will be on the seventh day, he will shave all his hair, his head and his beard and the hairs of his eyebrows and all his hair he will shave. And he will wash his garments and wash his flesh with water and purify himself. [§]
vehaya bayom hashevii yegallach et kol se’aro et rosho ve’et zekano ve’et gabot einav ve’et kol se’aro yegallach vekibes et begadav urachatz et besaro bamayim vetayher.
This verse describes the purification rituals a Nazirite priest must perform after the completion of their vow. It details the complete shaving of the head, beard, and eyebrows, as well as washing the clothes and body with water to achieve purity. The verbs 'yegallach' (shave) and 'tayher' (purify) are central to understanding the ritual's purpose.
[LEV.14.10] And on the eighth day, he shall take two lambs without defect, and one lamb, a year old, without defect. And three-tenths of an ephah of fine flour as a grain offering, mixed with oil, and one log of oil. [§]
uvayom hashemini yikach shnei kebassim temimim vekebasah achat bat shnatah temimah ushloshah essronim solet minchah belulah bashamen velog echad shamen.
This verse describes a ritual offering. 'uvayom hashemini' means 'and on the eighth day'. 'yikach' means 'he shall take'. 'shnei kebassim temimim' means 'two lambs without defect'. 'vekebasah achat bat shnatah temimah' means 'and one lamb, a year old, without defect'. 'ushloshah essronim solet minchah belulah bashamen' means 'and three-tenths of an ephah of fine flour as a grain offering mixed with oil'. 'velog echad shamen' means 'and one log of oil'.
[LEV.14.11] And the priest, the purifier, will cause the man, the purified one, and them to stand before Yahveh at the entrance to the tent of meeting. [§]
vehe'emid hakohen hametahair et ha'ish hamitahair ve'otam lifnei Yahveh petah ohel mo'ed.
This verse describes the priest purifying the man who has been purified and bringing them before Yahveh at the entrance to the tent of meeting. 'Vehe'emid' means 'and the priest will cause to stand'. 'Hakohen hametahair' means 'the priest, the purifier'. 'Et ha'ish hamitahair' means 'the man, the purified one'. 'Ve'otam' means 'and them'. 'Lifnei Yahveh' means 'before Yahveh'. 'Petah ohel mo'ed' means 'the entrance to the tent of meeting'.
[LEV.14.12] And the priest took the one lamb and offered it as a guilt offering, and the log of oil, and waved them as a wave offering before Yahveh. [§]
ve-la-kach ha-ko-hen et-ha-ke-ves ha-e-chad ve-hik-riv o-to le-ash-am ve-et-log ha-sha-men ve-he-nif o-tam te-nu-fah lif-nei Yahveh.
This verse describes a priest taking a lamb and a log of oil and presenting them as a guilt offering before Yahveh. 'Ve-la-kach' means 'and took'. 'Ha-ko-hen' means 'the priest'. 'Et-ha-ke-ves ha-e-chad' means 'the one lamb'. 'Ve-hik-riv o-to le-ash-am' means 'and offered it as a guilt offering'. 'Ve-et-log ha-sha-men' means 'and the log of oil'. 'Ve-he-nif o-tam te-nu-fah lif-nei Yahveh' means 'and waved them as a wave offering before Yahveh'.
[LEV.14.13] And he shall slaughter the lamb in the place where he slaughters the sin offering and the burnt offering, in the holy place, for like the sin offering, the guilt offering is for the priest, holy of holies it is. [§]
ve-shachat et-ha-kebesh bimkom asher yishchat et-ha-chatat ve-et-ha-olah bimkom ha-kodesh ki-kahat-hatat ha-asham hu la-kohen kodesh kadoshim hu.
This verse describes the slaughtering of a lamb as a sin offering and a burnt offering in a holy place. It specifies that, like the sin offering, the guilt offering is for the priest, and is most holy.
[LEV.14.14] And the priest shall take from the blood of the guilt offering, and the priest shall put it upon the lobe of the ear of the one being purified, the right one, and upon the thumb of his right hand, and upon the thumb of his right foot. [§]
v'lakach hakkohen midam ha'asham v'natan hakkohen al-t'nuch ozan hamittahir hay'manit v'al-bohen yado hay'manit v'al-bohen raglo hay'manit.
This verse describes the ritual purification process involving the application of blood from a guilt offering. The priest takes blood from the guilt offering and places it on specific parts of the right ear, right hand thumb, and right foot thumb of the person being purified.
[LEV.14.15] And the priest shall take from the log of oil and pour it on the palm of the priest's left hand. [§]
ve-la-kach ha-ko-hen mil-log ha-she-men ve-ya-tzak al-kaf ha-ko-hen ha-sem-o-lit.
This verse describes a priest taking oil from a log and pouring it onto the palm of his left hand. ‘Ve’ means ‘and’. ‘Lakach’ means ‘took’. ‘Ha-kohen’ means ‘the priest’. ‘Milog’ means ‘from a log’. ‘Ha-shemen’ means ‘the oil’. ‘Ve-yatzak’ means ‘and he shall pour’. ‘Al’ means ‘on’. ‘Kaf’ means ‘palm’. ‘Ha-kohen’ means ‘the priest’. ‘Ha-semolit’ means ‘the left’.
[LEV.14.16] And the priest dipped his right finger from the oil that was on his left palm, and he sprinkled from the oil with his finger seven times before Yahveh. [§]
ve-ta-val ha-ko-hen et-etz-ba-o hay-ma-ni-it min-ha-she-men a-sher al-kap-po ha-smau-lit ve-hiz-zah min-ha-she-men be-etz-ba-o she-va pe-a-mim lif-nei Yahveh.
This verse describes a ritual performed by a priest. The priest dips his right finger into the oil that is on his left palm, and sprinkles the oil with his finger seven times before Yahveh.
[LEV.14.17] And from the remainder of the oil that is on his hand, the priest will put some on the lobe of the ear of the one being purified, on the thumb of his right hand, and on the thumb of his right foot, on the blood of the guilt offering. [§]
oo-mee-yeh-tehr ha-sheh-men ah-sher al-kaf-po yee-tehn ha-ko-hen al-teh-nook oz-en ha-mee-tah-ehr ha-yeh-mah-nee-teh ve-al-bo-hen ya-do ha-yeh-mah-nee-teh ve-al-bo-hen rag-lo ha-yeh-mah-nee-teh al-dam ha-ah-shahm.
This verse describes the application of oil and blood as part of a purification ritual. The priest takes oil from the hand and applies it to specific parts of the ear, hand, and foot of the person being cleansed, and also to the blood of the guilt offering.
[LEV.14.18] And the remaining of the oil that is on the hand of the priest, he will put on the head of the purified one, and the priest will atone on him before Yahveh. [§]
vehanotar bashamen asher al-kaf hakohen yitten al-rosh hamittahar vechiper alav hakohen lifnei Yahveh.
This verse describes the final portion of the oil used in a purification ritual. 'Hanotar' means 'the remaining'. 'Bashamen' means 'in the oil'. 'Asher' means 'that is'. 'Al-kaf' means 'on the hand'. 'Hakohen' means 'the priest'. 'Yitten' means 'he will put'. 'Al-rosh' means 'on the head'. 'Hamittahar' means 'the purified one'. 'Vechiper' means 'and he will atone'. 'Alav' means 'on him'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God.
[LEV.14.19] And the priest made the sin offering, and atoned for the one being purified from his impurity, and after that he will slaughter the burnt offering. [§]
ve'asah hakohen et-hachata'at ve'kiper al-hamittameh mitum'ato ve'achar yishchat et-ha'olah
This verse describes the actions a priest performs as part of a sin offering ritual. 'Ve'asah' means 'and did/made'. 'Hakohen' is 'the priest'. 'Et-hachata'at' indicates 'the sin offering'. 'Ve'kiper' means 'and atoned'. 'Al-hamittameh' means 'for the one being purified'. 'Mitum'ato' means 'from his impurity'. 'Ve'achar' means 'and after'. 'Yishchat' means 'he will slaughter'. 'Et-ha'olah' means 'the burnt offering'.
[LEV.14.20] And the priest will bring up the burnt offering and the grain offering to the altar, and the priest will make atonement for him and purify him. [§]
vehe'aleh hakohen et-ha'olah ve'et-haminhah hamizbeah vekiper alav hakohen vetahair.
This verse describes the priest offering a burnt offering and a grain offering on the altar and then making atonement for the offerer and purifying them. 'Vehe'aleh' means 'and the priest will bring up'. 'Hakohen' means 'the priest'. 'Et-ha'olah' means 'the burnt offering'. 'Ve'et-haminhah' means 'and the grain offering'. 'Hamizbeah' means 'the altar'. 'Vekipper alav' means 'and he will make atonement for him'. 'Vetahair' means 'and purify'.
[LEV.14.21] And if he is poor and his hand cannot afford it, then let him take one lamb as a guilt offering for a wave offering to atone for him, and a tenth of fine flour, one, mixed with oil, as a grain offering, and a log of oil. [§]
ve-im-dal hu ve-ein yado masheget ve-lakach keves echad asham litnufa lechaper alav ve-issaron solet echad balul bashamen lemincha velog shamen.
This verse describes the offering to be made by someone who is poor and cannot afford a lamb for a sin offering. 'Dal' means poor. 'Masheget' refers to reaching or being able to afford. 'Keves' means lamb. 'Asham' means guilt offering. 'Litnufa' means for a wave offering. 'Lechaper alav' means to atone for him. 'Issaron' means a tenth. 'Solet' means fine flour. 'Balul bashamen' means mixed with oil. 'Lemincha' means as a grain offering. 'Log' is a unit of liquid measure, specifically oil.
[LEV.14.22] And two turtledoves or two young pigeons, which his hand obtains, and one shall be for a sin offering and the other for a burnt offering. [§]
uśtē tirim ʾō śənē bənē yōnāh ʾăšer taśśîg yādō vēhāyā ʾeḥād ḥaṭṭāʾt vēhāʾeḥād ʿōlāh.
This verse describes the offering to be brought when someone cannot afford a lamb or goat. It specifies two turtledoves or two young pigeons. The person offering must obtain them with their hand. One is to be a sin offering and the other a burnt offering.
[LEV.14.23] And he shall bring them on the eighth day for his purification to the priest, to the entrance of the tent of meeting before Yahveh. [§]
vehivie otam bayom hashemini letoharato el hakohen el petach ohel moed lifnei Yahveh.
This verse describes bringing the purification offering on the eighth day to the priest at the entrance to the tent of meeting before Yahveh. 'Vehivie' means 'and he shall bring'. 'Otam' means 'them'. 'Bayom hashemini' means 'on the eighth day'. 'Letoharato' means 'for his purification'. 'El hakohen' means 'to the priest'. 'El petach ohel moed' means 'to the entrance of the tent of meeting'. 'Lifnei Yahveh' means 'before Yahveh'.
[LEV.14.24] And the priest shall take the lamb of the guilt offering and the log of oil, and the priest shall wave them as a wave offering before Yahveh. [§]
ve-la-kach ha-ko-hen et-keb-es ha-ash-am ve-et-log ha-sha-men ve-he-nif o-tam ha-ko-hen te-nu-fah lif-nei Yahveh.
This verse describes a priest taking a lamb of guilt offering and a log of oil, and then waving them as an offering before Yahveh. 'Kohen' means priest, 'kebes' is lamb, 'asham' refers to guilt offering, 'log' is a measure, and 'sha-men' is oil. 'Lif-nei' means 'before'.
[LEV.14.25] And he shall slaughter the ram of the guilt offering, and the priest shall take from the blood of the guilt offering and put it on the lobe of the purifier’s right ear, and on the thumb of his right hand, and on the thumb of his right foot. [§]
ve-shachat et-keves ha-asham ve-lakach ha-kohen midam ha-asham ve-natan al-tenuch ozen-ha-mit-ta-her ha-yemanit ve-al-bohen yado ha-yemanit ve-al-bohen raglo ha-yemanit.
This verse describes the ritual of atonement involving a ram. 'Shachat' means 'to slaughter'. 'Keves' means 'lamb' or 'ram'. 'Asham' refers to the guilt offering. 'Kohen' is the priest. 'Midam' means 'from the blood'. 'Tenuch' refers to the ear. 'Mit-ta-her' means 'the purifier'. 'Yemanit' means 'right'. 'Bohen' refers to the thumb or toe. 'Yado' means 'his hand'. 'Raglo' means 'his foot'.
[LEV.14.26] And from the oil, the priest will pour on the palm of the priest’s left hand. [§]
oo-min-han-sheh-men yitz-ok ha-ko-hen al-kaf ha-ko-hen ha-smah-lee-teet.
This verse describes the pouring of oil. 'Min' means 'from'. 'Ha-shemen' means 'the oil'. 'Yitzok' is a verb meaning 'he will pour'. 'Ha-kohen' means 'the priest'. 'Al' means 'on'. 'Kaf' means 'palm'. 'Ha-smah-lee-teet' means 'the left'. Thus, the verse describes the priest pouring oil onto the palm of his left hand.
[LEV.14.27] And the priest will sprinkle with their right finger from the oil that is on their left palm, seven times before Yahveh. [§]
ve-hi-za ha-ko-hen be-etz-ba-o ha-ye-ma-niyt min-ha-she-men asher al-kap-po ha-s’ma-olit she-va pe-a-mim lif-nei Yahveh.
This verse describes a priest performing a ritual involving oil. Specifically, the priest dips their right finger into oil that is on their left palm and sprinkles it seven times before Yahveh.
[LEV.14.28] And the priest will give from the oil which is on his hand onto the tip of the ear of the one being cleansed, the right ear, and onto the thumb of his right hand, and onto the thumb of his right foot, onto the place of the blood of the guilt offering. [§]
ve-na-tan ha-ko-hen min-ha-she-men | a-sher al-kap-po al-te-nukh oz-en ha-mi-ta-her ha-ye-ma-nit ve-al-bo-hen ya-do ha-ye-ma-nit ve-al-bo-hen rag-lo ha-ye-ma-nit al-me-kom dam ha-a-sham.
This verse describes the ritual purification of a leper. A priest takes oil from his hand and applies it to specific parts of the leper's body - the tip of the right ear, the thumb of the right hand, and the big toe of the right foot. This oil is applied to the place where the sin offering's blood would have been placed.
[LEV.14.29] And the remainder of the oil that is on the hand of the priest he will put upon the head of the purified one, to atone for him before Yahveh. [§]
veha’notar min-hashemen asher al-kaf hakohin yitten al-rosh hamittahar lekaper alav lifnei Yahveh.
This verse describes a ritual involving oil applied to the head of someone being purified. 'veha’notar' means 'and the remainder'. 'min-hashemen' means 'from the oil'. 'asher' means 'that is'. 'al-kaf hakohin' means 'on the hand of the priest'. 'yitten' means 'he will put'. 'al-rosh hamittahar' means 'on the head of the purified one'. 'lekaper alav' means 'to atone for him'. 'lifnei Yahveh' means 'before Yahveh'.
[LEV.14.30] And he shall make one of the turtledoves or of the young pigeons, according to what his hand obtains. [§]
veh-ah-sah et-hah-eh-chad meen-hah-tor-eem oh meen-ben-ei ha-yo-nah may-ah-sher tah-seeg ya-do
This verse describes what someone must do if they cannot afford a lamb or a young goat for a sin offering. They are permitted to use a turtledove or a young pigeon instead, based on what they can obtain.
[LEV.14.31] That which his hand attains, one sin offering and one burnt offering upon the meal offering, and the priest shall atone for the purified one before Yahveh. [§]
Et asher tashig yado et-ha'echad chatat ve'et-ha'echad olah al-haminchah ve'kiper hakohen al-hamittar lifnei Yahveh.
This verse details a sin and peace offering. "Et" is an untranslatable particle, indicating the direct object. "Asher" means "which" or "that". "Tashig" means "to reach" or "to attain". "Yado" means "his hand". "Chatat" means "sin offering". "Olah" means "burnt offering". "Haminchah" means "the meal offering". "Kipper" means "to atone". "Hakohen" means "the priest". "Hamittar" means "the purified one". "Lifnei" means "before". "Yahveh" is the divine name.
[LEV.14.32] This is the law concerning someone in whom there is a touch of the skin disease, that his hand will not attain it in its purity. [§]
zoht to-raht a-shehr-boh ne-gah tza-raht a-shehr lo-ta-sheeg ya-do-ho be-ta-ho-ra-toh.
This verse details the law concerning someone afflicted with a skin disease (tzara'at). 'Zoht' means 'this'. 'To-raht' means 'law'. 'A-shehr' means 'which' or 'that'. 'Bo' means 'in him'. 'Ne-gah' means 'a touch' or 'affliction'. 'Tza-raht' refers to a skin disease, often translated as leprosy. 'Lo-ta-sheeg' means 'will not reach' or 'will not attain'. 'Ya-do-ho' means 'his hand'. 'Be-ta-ho-ra-toh' means 'in its purity'.
[LEV.14.33] And Yahveh spoke to Moses and to Aaron, saying. [§]
Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor.
This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'.
[LEV.14.34] Because you will come to the land of Canaan which I am giving to you as a possession, I will inflict a skin disease upon a house in the land of your possession. [§]
ki tavou el-eretz kena'an asher ani noten lachem la'achuzah ve'natati nega tzar'at be'beit eretz achuzatchem.
This verse describes a condition that will occur when the Israelites enter the land of Canaan that God is giving to them as a possession. Specifically, it states that God will inflict a skin disease (specifically, a form of leprosy) upon a house within their possessed land.
[LEV.14.35] And the one to whom the house belongs shall come and tell the priest, saying, "A lesion, like that of a disease, has appeared to me in the house." [§]
oo-vah ah-sher-loh hah-bah-yeet veh-hee-gid lah-koh-hen leh-eh-mor keh-neh-gah neer-ah lee bee-hah-bah-yeet.
This verse details the process a person must follow when they suspect their house has contracted a spreading skin disease, likely a fungus. The person goes to the priest and reports that a lesion, similar to a skin disease, has appeared on their house.
[LEV.14.36] And the priest must command, and they shall remove everything from the house before the priest enters to see the affliction, and no one at all within the house shall become unclean. And after this, the priest shall enter to see the house. [§]
ve-tzi-vah ha-ko-hen u-pin-nu et-ha-bay-it be-te-rem ya-vo ha-ko-hen li-re-ot et-ha-ne-ga ve-lo yit-ma kol-a-sher ba-bay-it ve-a-char ken ya-vo ha-ko-hen li-re-ot et-ha-bay-it.
This verse details the procedures a priest must follow when inspecting a house suspected of having a skin disease (likely mold). It specifies that the house must be emptied before the priest enters to examine it, ensuring that no one within the house becomes unclean. After the house is emptied, the priest may then enter to inspect it.
[LEV.14.37] And he saw the lesion, and behold, the lesion in the walls of the house was sunken, greenish or reddish, and its appearance was lower than the wall. [§]
ve-ra-eh et-ha-ne-ga ve-hi-neh ha-ne-ga be-ki-rot ha-bayit she-ka-a-ru-rot ye-rak-rak-kot o a-dam-da-mot u-mar-ei-hem sha-fal min-ha-kir.
This verse describes someone observing a lesion or mark on the walls of a house. It details the appearance of the mark, describing it as sunken and either greenish or reddish in color, and further states that its appearance is lower than the wall itself. 'Ve' means 'and'. 'Et' is a particle marking the definite object. 'Ha' is 'the'. 'Be' means 'in'. 'Min' means 'from'. 'U' means 'or'.
[LEV.14.38] And the priest will go out from the house to the opening of the house, and he will declare the house quarantined for seven days. [§]
ve-ya-tsa ha-ko-hen min-ha-bayit el-petach ha-bayit ve-his-gir et-ha-bayit shiv'at yamim.
This verse describes a priest leaving the house and declaring it quarantined for seven days. 've' means 'and', 'yatsa' means 'he will go out', 'ha-kohen' means 'the priest', 'min' means 'from', 'ha-bayit' means 'the house', 'el' means 'to', 'petach' means 'opening/doorway', 'hisgir' means 'he will declare', 'et' is a grammatical marker, 'shiv'at' means 'seven', and 'yamim' means 'days'.
[LEV.14.39] And the priest shall return on the seventh day, and he shall see, and behold, the affliction has spread in the walls of the house. [§]
ve-shav ha-kohen bay-yom ha-shevi'i ve-ra'ah ve-hinneh pasah ha-nega be-kirot ha-bayit
This verse describes a priest examining a house for a spreading skin affliction (likely mold). 've-shav' means 'and the priest shall return'. 'ha-kohen' is 'the priest'. 'bay-yom ha-shevi'i' is 'on the seventh day'. 've-ra'ah' means 'and he shall see'. 've-hinneh' means 'and behold'. 'pasah ha-nega' means 'the affliction has spread'. 'be-kirot ha-bayit' means 'in the walls of the house'.
[LEV.14.40] And the priest commands, and they shall remove the stones which have the affliction upon them, and they shall cast them outside the city into a defiled place. [§]
və·ṣi·vā·hā hā·kō·hēn və·ḥil·lə·ṣū ʾet-hā·ʾă·vānîm ʾă·šer bā·hēn han·nā·gaʿ və·hiš·lî·ḵū ʾet·hēn ʾel-mi·ḥūṣ lā·ʿīr ʾel-mā·qōm ṭā·mēʾ.
This verse details the process a priest is to follow when declaring stones that have been touched by someone with a skin disease as unclean. The priest commands that the stones be removed and cast outside the city into a defiled place. 'Və' is a conjunctive particle meaning 'and'. 'Ha' is the definite article, 'the'. 'Kohen' refers to a priest. 'Chillətsu' means to remove or strip off. 'Et' is a marker that indicates the direct object. 'Avanim' means stones. 'Asher' means which or that. 'Bahen' means in them. 'Hanaga' means the affliction/disease. 'Hishliku' means to cast. 'Ethen' means them. 'Miḥuts' means outside of. 'La’ir' means the city. 'Maqom' means a place. 'Tame’' means unclean or defiled.
[LEV.14.41] And regarding the house, they will cut it off from around it, and they will pour out the dust that they cut off outside the city to a defiled place. [§]
ve'et-habayit yaqti'a mibayit saviv veshafkhu et-haephar asher hiqtu el-michutz la'ir el-maqom tame
This verse describes a ritual purification process. It involves taking material from the house, cutting it off, and scattering the dust outside the city to a defiled place. 'Habayit' means 'the house'. 'Yaqti'a' means 'he will cut off'. 'Saviv' means 'around'. 'Shafkhu' means 'they will pour out'. 'Haephar' means 'the dust'. 'Hiqtu' means 'they cut off'. 'Michutz' means 'outside'. 'La'ir' means 'the city'. 'Maqom' means 'place'. 'Tame' means 'defiled'.
[LEV.14.42] And they will take other stones and bring them under the stones, and another dust he will take and he will plaster the house. [§]
ve-la-khu a-va-nim a-che-rot ve-he-vi-u el-ta-chat ha-a-va-nim ve-a-far a-cher yi-kah ve-tach et-ha-bayit.
This verse describes a process of repair or rebuilding. "ve-la-khu" means "and they will take". "a-va-nim" means "stones". "a-che-rot" means "others". "ve-he-vi-u" means "and they will bring". "el-ta-chat" means "under". "ve-a-far" means "and dust". "yi-kah" means "he will take". "ve-tach" means "and he will plaster". "et-ha-bayit" means "the house".
[LEV.14.43] And if the sore returns and spreads in the house after you have removed the stones, and after you have scraped the house, and after you have replastered it. [§]
ve-im-ya-shuv ha-ne-ga va-pa-rach ba-ba-yit a-char chi-letz et-ha-a-va-nim ve-a-char-ei hik-tzot et-ha-ba-yit ve-a-char-ei hit-toh.
This verse describes what happens if a spreading sore (leprosy) returns on a house after it has been initially dealt with. It details the steps to take, including removing the affected stones, scraping the walls, and replastering. 'Ve' means 'and'. 'Im' means 'if'. 'Yashuv' means 'return'. 'Ha-nega' means 'the sore'. 'Va-parach' means 'and spreads'. 'Ba-bayit' means 'in the house'. 'Achar' means 'after'. 'Chiletz' means 'removing'. 'Et-ha-avan-im' means 'the stones'. 'Hik-tzot' means 'scraping'. 'Hit-toh' means 'to coat/plaster'.
[LEV.14.44] And the priest shall come and see, and behold, the sore has spread on the house; it is a devastating skin disease on the house, it is unclean. [§]
oo-vah ha-ko-hen ve-rah ve-hi-neh pas-sah ha-neh-gah bah-bah-yeet tsah-rah-aht mah-mah-reht hee bah-bah-yeet tah-meh hoo
This verse describes a priest examining a house for signs of a skin disease, specifically what is known as leprosy. The priest observes the affected area and determines if it is a spreading sore, confirming the house is unclean.
[LEV.14.45] And he will shatter the house, its stones and its wood, and all the dust of the house, and he will bring it out outside the city to a defiled place. [§]
ve-na-tatz et-ha-bayit et-a-va-nav u-et-etzav ve-et kol-afar ha-bayit ve-hotzi el-michutz la-ir el-makom tame.
This verse describes the complete destruction of a house and the removal of its materials to a defiled place outside the city. 'Ve-na-tatz' means 'and he will shatter'. 'Et' is a direct object marker. 'Ha-bayit' is 'the house'. 'A-va-nav' means 'its stones'. 'U-et-etzav' means 'and its wood'. 'Ve-et kol-afar ha-bayit' means 'and all the dust of the house'. 'Ve-hotzi' means 'and he will bring out'. 'El-michutz la-ir' means 'outside the city'. 'El-makom tame' means 'to a defiled place'.
[LEV.14.46] And whoever enters the house all the days of his seclusion will be unclean until the evening. [§]
vehahaba el-habayit kol-yemei hisgir oto yitma ad-haareb
This verse describes a person entering a house while under a condition of seclusion or restriction. 'Habayit' means 'the house'. 'Kol yemei hisgir oto' translates to 'all the days of his seclusion'. 'Yitma' means 'he will be unclean'. 'Ad haareb' means 'until the evening'. The verse details a ritual impurity associated with entering a house during a specific period of seclusion.
[LEV.14.47] And the one who remains in the house will wash his clothes, and the one who eats in the house will wash his clothes. [§]
ve-ha-shocheiv ba-bayit yekhabes et-begadav ve-ha-ochel ba-bayit yekhabes et-begadav.
This verse describes a ritual purification. 've' means 'and'. 'ha' is a definite article, meaning 'the'. 'shocheiv' means 'one who lies down' or 'one who remains'. 'ba-bayit' means 'in the house'. 'yekhabes' means 'will wash'. 'et' is a grammatical particle. 'begadav' means 'his clothes'. 'ochel' means 'one who eats'. This pattern repeats with 'one who eats' also needing to wash their clothes. The verse describes a situation where someone remaining in a house, or eating in a house, must wash their clothes.
[LEV.14.48] And if, when he goes, the priest sees, and behold, the sore has not spread on the house after plastering the house, then the priest shall declare the house clean because the sore has healed. [§]
ve-im-bo ya-vo ha-kohen ve-ra’ah ve-hineh lo-pasah ha-nega ba-bayit acharei hitoh et-ha-bayit ve-tihar ha-kohen et-ha-bayit ki nirpa ha-nega.
This verse describes a priest examining a house that has been plastered after showing signs of a spreading sore (likely mold). If, after plastering, the priest examines the house and finds the sore has not spread, the priest declares the house clean because the sore has healed.
[LEV.14.49] And he shall take for sin concerning the house two birds, and wood of cedar, and two scarlet, and hyssop. [§]
ve-la-kach le-cha-teh et-ha-bayit sh-tei tzip-por-im ve-etz er-ez u-sh-nei to-la-at ve-e-zov.
This verse details what must be taken for a purification ritual. 've-la-kach' means 'and he shall take'. 'le-cha-teh' means 'for sin'. 'et-ha-bayit' means 'the house'. 'sh-tei tzip-por-im' means 'two birds'. 've-etz er-ez' means 'and wood of cedar'. 'u-sh-nei to-la-at' means 'and two scarlet'. 've-e-zov' means 'and hyssop'.
[LEV.14.50] And he slaughtered the one bird to the earthenware vessel upon living waters. [§]
ve-shachat et-ha-tzipor ha-echat el-klei-cheres al-mayim chaim.
This verse describes the slaughtering of one bird into an earthenware vessel over living waters. 'Ve' is a conjunction meaning 'and'. 'Shachat' means 'he slaughtered'. 'Et' is a grammatical marker indicating a direct object. 'Ha-tzipor' means 'the bird'. 'Ha-echat' means 'the one'. 'El' means 'to'. 'Klei-cheres' means 'earthenware vessel'. 'Al' means 'upon' or 'over'. 'Mayim chaim' means 'living waters'.
[LEV.14.51] And he shall take the cedar wood and the hyssop and two scarlet worms and the living bird. And he shall dip them in the blood of the slaughtered bird and in the living waters. And he shall sprinkle upon the house seven times. [§]
ve-la-kach et-etz-ha-a-rez ve-et-ha-e-zob ve-et shnei ha-to-la-at ve-et ha-tzip-por ha-cha-ya ve-ta-val otam be-dam ha-tzip-por ha-shchuta u-va-ma-yim ha-chayim ve-hiza el-ha-bayit sheva pe-a-mim.
This verse details the purification ritual for a house afflicted with a skin disease, similar to leprosy. It involves taking cedar wood, hyssop, a scarlet worm, and a living bird. These items are dipped in the blood of a slaughtered bird and in living water, then sprinkled seven times upon the house.
[LEV.14.52] And you shall cleanse the house with the blood of the bird and with the living waters and with the living bird and with the cedar wood and with the hyssop and with the scarlet wool of the worm. [§]
ve-chi-teh et-ha-bayit be-dam ha-tzip-por u-va-mayim ha-chay-yim u-va-tzip-por ha-chay-ah u-ve-etz ha-erez u-va-ezov u-vish-ni ha-to-la-at.
This verse describes the purification ritual for a house affected by a skin disease (tzara'at). It lists the elements used in the purification process: blood of a bird, living water, a living bird, cedar wood, hyssop, and scarlet wool from a worm. 'Et' is a grammatical marker, and 'be' means 'in' or 'with'. 'Ha' is the definite article 'the'.
[LEV.14.53] And you shall release the living bird outside the city, towards the open field, and make atonement for the house, and it shall be cleansed. [§]
ve-shil-lach et-ha-tzi-phor ha-chay-ah el-mi-chutz la-ir el-pnei ha-sa-deh ve-ki-per al-ha-bayit ve-ta-her.
This verse details the ritual for cleansing a house from a skin disease (tzara’at). It instructs the person to release a living bird outside the city, towards the open field, as part of a purification process. ‘Shilach’ means to send or release. ‘Tzippor’ refers to a bird. ‘Chayah’ means living. ‘Mi-chutz la-ir’ means outside the city. ‘Pnei ha-sadeh’ means towards the open field. ‘Kipper’ refers to atonement or covering. ‘Al ha-bayit’ means upon the house. ‘Taher’ means to cleanse or purify.
[LEV.14.54] This is the teaching for every affliction of the skin disease and for the afflicted person. [§]
zoht ha-toh-rah le-kohl-neh-gah ha-tsah-rah-aht ve-lah-nah-tehk
This verse begins by identifying what follows as 'the teaching'. It then specifies that this teaching is 'for every affliction of the skin disease' and 'for the afflicted person'. The terms 'skin disease' and 'afflicted person' are specifically related to the condition known as leprosy.
[LEV.14.55] And to the affliction of the garment and to the house. [§]
u-le-tza-ra-at ha-beged ve-la-bayit
This verse concerns the affliction of 'tzaraat', traditionally translated as leprosy, but more accurately understood as a range of skin diseases and afflictions affecting garments and houses. 'Ha-beged' means 'the garment' and 'la-bayit' means 'to the house'. The 'u' is a conjunction meaning 'and'.
[LEV.14.56] And to the scaling, and to the eruption, and to the whiteness. [§]
ve-las-et ve-las-sap-achat ve-la-be-ha-ret
This verse consists of three prepositional phrases, each starting with 've-la' meaning 'and to the'. Each phrase describes a skin condition or blemish. 'se'at is a scaling or scaly condition. 'sappachat is a type of eruption or inflammation, possibly related to scabbing. 'beharat is whiteness, pallor, or a bright, shining spot, potentially related to leprosy or a similar skin disease.
[LEV.14.57] To teach in the day of the unclean and in the day of the pure, this is the law of the affliction. [§]
le-ho-rot be-yom ha-ta-may oo-ve-yom ha-ta-hor zo-at to-rat ha-tsa-ra-at.
This verse discusses instructions relating to purification rituals. ‘Le-ho-rot’ means ‘to teach’ or ‘to instruct’. ‘Be-yom ha-ta-may’ means ‘in the day of the unclean’. ‘Oo-ve-yom ha-ta-hor’ means ‘and in the day of the pure’. ‘Zo-at’ means ‘this is’. ‘To-rat’ means ‘law’ or ‘instruction’. ‘Ha-tsa-ra-at’ refers to the affliction commonly known as leprosy, but literally means ‘the affliction’.
LEV.15
[LEV.15.1] And Yahveh spoke to Moses and to Aaron, saying. [§]
Va-ye-da-ber Yahveh el-Mosheh ve-el-Aharon le-emor.
This verse begins with the conjunction 'and', followed by a verb meaning 'to speak'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Mosheh' is the name Moses. 'Ve' means 'and'. 'Aharon' is the name Aaron. 'Le-emor' means 'to say' or 'saying'.
[LEV.15.2] Speak to the children of Israel and say to them: If any man has a discharge from his flesh, that discharge makes him unclean. [§]
dab-roo el-bnei yis-ra-el va-amartem aleihem ish ish ki yih-yeh zav mi-basaro zobo tame hu
This verse begins with a command to speak to the children of Israel. It then states that if a man has a discharge from his flesh, that discharge makes him unclean. 'Zav' refers to a specific type of discharge, and 'tame' means unclean in a ritual sense.
[LEV.15.3] And this will be his impurity in his discharge: a dripping from his flesh of his discharge, or a mark on his flesh from his discharge. This is his impurity. [§]
ve-zo-at ti-hyeh tu-ma-to be-zo-vo rar be-sa-ro et-zo-vo o-hech-tim be-sa-ro miz-zo-vo tu-ma-to hee.
This verse describes ritual impurity resulting from a bodily discharge. 'zo-at' means 'this', 'ti-hyeh' means 'will be', 'tu-ma-to' means 'his impurity', 'be-zo-vo' means 'in his discharge', 'rar' means 'to drip', 'be-sa-ro' means 'his flesh', 'et-zo-vo' is a particle marking the object 'his discharge', 'o-hech-tim' means 'or a mark', 'miz-zo-vo' means 'from his discharge', and 'hee' means 'it'. The verse outlines that impurity arises either from a dripping discharge or a mark on the flesh caused by the discharge.
[LEV.15.4] All the couch that he will lie on, the man with a discharge will make impure, and all the vessel that he will sit on will be impure. [§]
kal-hamishkab asher yishkab alav hazav yitma, vekal-hakli asher-yeshev alav yitma.
This verse concerns ritual impurity. "Kal" means "all". "Hamishkab" means "the couch". "Asher" means "that/which". "Yishkab" means "he will lie". "Alav" means "on it". "Hazav" refers to a man with a discharge, causing impurity. "Yitma" means "will be impure". "Ve" means "and". "Hakli" means "the vessel". "Yeshev" means "he will sit".
[LEV.15.5] And a man who touches his bed shall wash his clothes and bathe in the waters, and will be unclean until evening. [§]
ve-ish asher yiga' be-mishkabav ye-kabe's begadav ve-rachatz ba-mayim ve-tamei ad-ha'arev.
This verse describes ritual impurity after contact with something considered unclean, likely a dead body. "Ish" means man. "Asher" means who/which/that. "Yiga" means he will touch. "Mishkabav" means his bed (or more generally, where he lies down). "Ye-kabe's" means he will wash. "Begadav" means his clothes. "Ve-rachatz" means and he will bathe. "Ba-mayim" means in the waters. "Ve-tamei" means and will be unclean. "Ad-ha'arev" means until the evening.
[LEV.15.6] And the one who sat on the thing upon which the one with the discharge sat will wash his garments and bathe in water, and remain unclean until evening. [§]
veha-yo-shev al-hak-lee asher-ye-shev alav ha-zab yek-a-ves beg-a-dav ve-ra-chatz ba-ma-yim ve-ta-meh ad-ha-a-rev.
This verse describes the purification ritual for someone who had a bodily discharge. 'Haklee' refers to the thing someone sat upon (like a chair or bed). 'Hazab' refers to the person with the discharge. The verse outlines washing clothes and bathing, and remaining unclean until evening.
[LEV.15.7] And the one who touches the flesh of the discharge will wash his garments and bathe in the waters and be impure until evening. [§]
veha-no-ge-a biv-sar ha-zav ye-ka-ves begadav verachatz ba-ma-yim vetame ad-ha-arev
This verse discusses ritual impurity. "No-ge-a" means one who touches. "Biv-sar" means flesh. "Ha-zav" refers to a discharge (bodily fluid causing impurity). "Ye-ka-ves" means he will wash. "Begadav" means his garments. "Verachatz" means and he will bathe. "Ba-ma-yim" means in the waters. "Vetame" means and be impure. "Ad-ha-arev" means until evening.
[LEV.15.8] And if a discharge becomes visible in purity, then he will wash his clothes and bathe in water, and he will be impure until evening. [§]
vekhi yarok hazav batamei vekibes begadav verachatz bamayim vetamei ad haarev
This verse describes ritual impurity and cleansing. 'Yarok' refers to a discharge, specifically relating to bodily fluids. 'Hazav' denotes the emission itself. 'Batamei' means 'in impurity'. 'Kibes' means 'he will wash'. 'Begadav' means 'his clothes'. 'Rachatz' means 'he will bathe'. 'Bamayim' means 'in the water'. 'Tamei' means 'impure'. 'Ad haarev' means 'until evening'.
[LEV.15.9] And all the riding thing that anyone rides on, the one with a discharge will make unclean. [§]
vekhol-hamerkhav asher yirkhav alav hazav yitma.
This verse discusses ritual impurity. 'Vekhol' means 'and all'. 'Hamerkhav' refers to a riding animal or vehicle, literally 'the riding thing'. 'Asher' means 'which' or 'that'. 'Yirkhav' means 'he rides'. 'Alav' means 'on it'. 'Hazav' refers to someone with a discharge, or someone ritually unclean due to a bodily emission. 'Yitma' means 'it becomes unclean' or 'it is defiled'.
[LEV.15.10] And everyone who touches anything that will be underneath it will be impure until the evening, and those who carry them will wash their clothes and wash in water and be impure until the evening. [§]
vechol-hanogee bechol asher yiheye tachato yitma ad-haarev vehannosei otam yekabes begadav verachatz bamayim vetame ad-haarev.
This verse discusses ritual impurity. 'Hanogee' refers to anyone who touches something. 'Asher yiheye tachato' means 'that which will be under it'. 'Yitma' means 'will be impure'. 'Haarev' is 'the evening'. 'Hannosei otam' refers to those who carry them. 'Yekabes begadav' means 'will wash his clothes'. 'Verachatz bamayim' means 'and wash in water'. 'Vetame' means 'and become impure'.
[LEV.15.11] And all that touches the one with the discharge, and his hands have not washed in water, must wash his clothes and bathe in water, and remain impure until evening. [§]
vechol asher yiga beh hazav veyadav lo shataf bammayim vekibes begadav verachatz bammayim vetame ad haareb
This verse describes ritual impurity and the steps required for purification. 'Vechol' means 'and all'. 'Asher' means 'that' or 'which'. 'Yiga' means 'touch'. 'Hazav' refers to someone with a discharge, causing impurity. 'Yadav' means 'his hands'. 'Lo shataf' means 'did not wash'. 'Bammayim' means 'in water'. 'Kibes' means 'he will wash'. 'Begadav' means 'his clothes'. 'Rachatz' means 'he will bathe'. 'Vetame' means 'and impure'. 'Ad haareb' means 'until evening'. The verse speaks of anyone who touches someone with a discharge and doesn’t wash their hands, and must wash their clothing and bathe, remaining impure until the evening.
[LEV.15.12] And every vessel of clay that is touched by the one with the discharge will be broken, and every vessel of wood will be rinsed in the water. [§]
uklee-heres asher-yiga-vo hazav yishabehr vekhahl-klee-etz yishtatef bamayim.
This verse details ritual impurity and the cleansing of objects. "uklee-heres" means "and vessel of clay". "asher-yiga-vo" means "that touches it". "hazav" refers to someone with a discharge, and therefore ritually unclean. "yishabehr" means "will be broken". "vekhahl-klee-etz" means "and every vessel of wood". "yishtatef" means "will be rinsed". "bamayim" means "in the water".
[LEV.15.13] And when the one with the discharge purifies from the discharge, then they will count for themselves seven days for their purification, and wash their clothes, and bathe their flesh in living waters, and become clean. [§]
vekhi yit'har hazzav mizovvo vesafar lo shiv'at yamim let'harato vekibbes begadav verachatz besaro bemayim chaim vetareh.
This verse describes the purification process for someone who has a discharge (zav). It details the counting of seven days for purification, washing clothes, bathing the body in living water, and becoming clean. 'Zav' refers to a specific type of bodily discharge, and the process is designed to restore ritual purity. 'Yamim' is days, 'begadav' is clothes, 'besaro' is flesh, 'mayim chaim' is living waters.
[LEV.15.14] And on the eighth day, he shall take for himself two turtledoves, or two young pigeons, and he shall come before Yahveh to the entrance of the tent of meeting, and he shall give them to the priest. [§]
uvayom hashemini yikach lo shtei torim o shnei benei yona ubah lifnei Yahveh el petach ohel moed untanam el hakohen.
This verse describes the ritual purification offering a person must bring on the eighth day after being cleansed from a skin disease. 'uvayom hashemini' means 'and on the eighth day'. 'yikach lo' means 'he shall take for himself'. 'shtei torim' means 'two turtledoves'. 'o shnei benei yona' means 'or two young pigeons'. 'ubah lifnei Yahveh' means 'he shall come before Yahveh'. 'el petach ohel moed' means 'to the entrance of the tent of meeting'. 'untanam el hakohen' means 'and he shall give them to the priest'.
[LEV.15.15] And the priest shall make them one sin offering and the one a burnt offering, and the priest shall atone for him before Yahveh from his impurity. [§]
ve'asah otam hakohen echad chatat veha'echad olah vekiper alav hakohen lifnei Yahveh mizovo.
This verse describes a priest making a sin offering and a burnt offering. "Ve'asah" means "and he shall make." "Otam" means "them." "Hakohen" means "the priest." "Echad" means "one." "Chatat" means "sin offering." "V'ha'echad" means "and the one." "Olah" means "burnt offering." "V'kiper" means "and he shall atone." "Alav" means "for him." "Lifnei" means "before." "Yahveh" is the proper name of God. "Mizovo" means "from his impurity".
[LEV.15.16] And a man, if a laying of seed goes out from him, he will wash in the waters all his flesh and be impure until the evening. [§]
ve-ish ki-te-tse mim-me-nu shich-vat-za-ra ve-ra-chatz ba-ma-yim et-kol-be-sa-ro ve-ta-me ad-ha-arev.
This verse discusses ritual impurity after a seminal emission. 'Ish' means 'man'. 'Te-tse mim-me-nu' literally means 'goes out from him'. 'Shich-vat-za-ra' refers to a laying of seed, meaning seminal emission. 'Ra-chatz ba-ma-yim' means 'washes in the waters'. 'Et-kol-be-sa-ro' means 'all his flesh'. 'Ve-ta-me' means 'and is impure'. 'Ad-ha-arev' means 'until the evening'.
[LEV.15.17] And every garment and every hide that has seed upon it, it will be washed in water and remain impure until evening. [§]
ve-chol-beged ve-chol-or asher-yi-hye aleiv shichvat-zara ve-chubas bamayim ve-tamei ad-ha-arev.
This verse describes ritual impurity concerning clothing and hides. "Beged" refers to clothing generally. "Or" refers to animal hide. The phrase "yi-hye aleiv shichvat-zara" describes seed being upon it - likely referring to bodily fluids. "Chubas bamayim" means to wash in water. "Tamei" means impure or unclean. "Ad-ha-arev" means until the evening.
[LEV.15.18] And a woman with whom a man lies, the laying of seed having occurred, and they wash in water and are unclean until evening. [§]
ve-ish-ah a-sher yish-kab ish otah shich-vat-za-rah ve-ra-chatzu bam-a-yim ve-tam-e-u ad-ha-arev.
This verse details ritual impurity following sexual relations. 'Ishah' means woman. 'Yishkab' means he will lie with. 'Otah' means her. 'Shichvat-zara' refers to the act of seed-laying, or sexual intercourse. 'Ve-rachatzu bam-ayim' means 'and they will wash in water'. 'Ve-tameu' means 'and be unclean'. 'Ad-ha-arev' means 'until evening'.
[LEV.15.19] And a woman, if she has a flow of blood, blood will be her flow in her flesh. Seven days she will be in her impurity, and everyone who touches her will become impure until evening. [§]
ve-ish-ah ki-ti-yeh zav-ah dam yih-yeh zov-ah-h bib-sar-ah shiv-at ya-mim tih-yeh be-nid-dah-h ve-kol-ha-no-ge-ah bah yit-ma ad-ha-a-rev.
This verse describes the ritual impurity associated with a woman's menstrual flow. 'Ishah' means woman. 'Ki-ti-yeh' means 'if she is'. 'Zavah' describes a flow of blood. 'Dam' is blood. 'Yih-yeh' means 'will be'. 'Zov-ah-h' refers to her flow. 'Bib-sar-ah' means 'in her flesh'. 'Shiv-at ya-mim' means 'seven days'. 'Tih-yeh' means 'she will be'. 'Be-nid-dah-h' means 'in her impurity'. 'Ve-kol-ha-no-ge-ah bah' means 'and everyone who touches her'. 'Yit-ma' means 'will be impure'. 'Ad-ha-a-rev' means 'until evening'.
[LEV.15.20] And all that you lie down upon during her period will become impure, and all that you sit upon will become impure. [§]
vekhol asher tishkab alav beniddatah yitmah vekol asher teseh alav yitmah.
This verse discusses ritual impurity related to menstruation. 'vekhol' means 'and all'. 'asher' means 'that/which'. 'tishkab' means 'you lie down'. 'alav' means 'upon it'. 'beniddatah' means 'in her period/menstruation'. 'yitmah' means 'it will be impure'. 'teseh' means 'you sit'. This pattern repeats, indicating anything a woman with her period lies upon or sits upon becomes impure.
[LEV.15.21] And all the one touching her couch shall wash his garments and bathe in the water and be unclean until evening. [§]
vekhol-hanoga bevishkavah yekabes begadav verahatz bamayim vetame ad-haarev
This verse discusses ritual impurity after contact with a menstrual flow. 'vekhol' means 'and all'. 'hanoga' means 'the one touching'. 'bevishkavah' means 'in her couch/bed'. 'yekabes' means 'he shall wash'. 'begadav' means 'his garments'. 'verahatz' means 'and he shall bathe'. 'bamayim' means 'in the water'. 'vetame' means 'and be unclean'. 'ad-haarev' means 'until evening'.
[LEV.15.22] And everyone who touches any vessel on which it dwells will wash his clothes and bathe in water, and be unclean until evening. [§]
vekhol-hanogee-a bekhol-keli asher-tesheb alav yekhabes begadav verachatz bammaim vetameh ad-haareb.
This verse details ritual impurity. 'Hanogee' refers to anyone who touches. 'Keli' means vessel or tool. 'Asher-tesheb alav' means 'on which it dwells'. 'Yekhabes' is 'he will wash'. 'Begadav' means 'his clothes'. 'Verachatz' is 'and he will bathe'. 'Bammaim' means 'in water'. 'Vetameh' is 'and be unclean'. 'Ad-haareb' means 'until evening'.
[LEV.15.23] And if he is on the bed, or on the item that she sat on, when he touches it, he will be impure until evening. [§]
ve-im al-ham-mish-kahb hu o al-hak-lee asher-hee yoshev-et-ah-lav benag-o-vo yit-mah ad-ha-ah-rev
This verse describes ritual impurity contracted through contact with someone who has a genital discharge. "Ham-mish-kahb" refers to the bed, and "hak-lee" refers to any item the afflicted person sat upon. The verse details that anyone who touches these items becomes impure until evening. The verse uses the word "hoo" (he/it) in the first part and "hee" (she/it) in the second part to differentiate between the bed and the item.
[LEV.15.24] And if a man lies with her, and she is in her menstrual impurity upon him, then he will be impure for seven days, and every bed that he lies upon will become impure. [§]
ve-im shakhav yishkav ish otah utehi niddatah alav vetame shiv’at yamim vechol-hamishkab asher-yishkav alav yitma.
This verse discusses ritual impurity resulting from a man lying with a woman during her menstrual period. "ve-im" means "and if". "shakhav" and "yishkav" both mean "he lies". "ish" means "man". "otah" means "her". "utehi" means "and she will be". "niddatah" refers to her menstrual impurity. "alav" means "upon him". "vetame" means "and impure". "shiv’at yamim" means "seven days". "vechol-hamishkab" means "and all the bed". "asher-yishkav" means "that he lies". "yitma" means "it will be impure".
[LEV.15.25] And a woman, if a flow of her blood lasts many days without the time of her separation, or if she flows during the time of her separation, all the days of the flow of her impurity shall be as the days of her separation; she shall be impure. [§]
ve-isha ki yazuв zov damah yamim rabim belo et-nidatah, o ki tazuв al-nidatah, kol-yemei zov tum’atah, ki-yemei nidatah tihyeh tme’ah hee.
This verse discusses a woman’s bodily discharge and its implications for ritual purity. ‘Isha’ means woman. ‘Yazuв’ and ‘tazuв’ both relate to the act of flowing or discharging. ‘Zov’ refers to a flow, specifically a flow of blood. ‘Damah’ means blood. ‘Yamim rabim’ means many days. ‘Belo et-nidatah’ means without the time of her separation. ‘Nidatah’ refers to the time of a woman’s menstrual cycle, or a period of ritual separation. ‘Tum’atah’ refers to her state of impurity. ‘Tme’ah’ means impure. ‘Hee’ means she.
[LEV.15.26] All the bedding on which she lies during all her days of menstrual flow will be like the bedding of her impurity. And every vessel on which she sits will be unclean like the uncleanness of her impurity. [§]
kal-hamishkab asher tishkab alav kol yemei zobah, kemishkab niddatah yihyeh-lah; vekal-hakeli asher teshev alav tamei yihyeh ketum'at niddatah.
This verse discusses ritual impurity related to menstruation. 'hamishkab' refers to the bedding. 'zobah' refers to a woman experiencing menstrual flow. 'niddatah' refers to a woman in a state of menstrual impurity. 'hakeli' refers to any vessel or item she sits on. 'tamei' means unclean or impure.
[LEV.15.27] And all the one touching them will become impure, and he will wash his garments and bathe in the waters, and will be impure until the evening. [§]
vekhol-hanogea bam yitma, vekibes begadav verachatz bamayim vetame ad-haareb.
This verse details ritual impurity following contact with something considered unclean. 'Vekhol' means 'and all'. 'Hanogea' means 'the one touching'. 'Bam' refers to 'them' (the unclean things). 'Yitma' means 'will become impure'. 'Vekibes' means 'and he will wash'. 'Begadav' means 'his garments'. 'Verachatz' means 'and he will bathe'. 'Bamayim' means 'in the waters'. 'Vetame' means 'and will be impure'. 'Ad-haareb' means 'until the evening'.
[LEV.15.28] And if she is cleansed from a discharge, then she shall count for herself seven days, and after that she will be cleansed. [§]
veh-eem-tah-her-ah mee-zoh-vahv veh-sahf-rah lah shiv-ah-t yah-meem veh-ah-char teet-har.
This verse details the purification process for a woman after a discharge. 'Taharah' refers to purity or cleansing. 'Mizovah' refers to a discharge. 'Sahfrah' means to count. 'Shivah' means seven. 'Yahmeem' means days. 'Ahchar' means after. 'Teet-har' means she will be cleansed.
[LEV.15.29] And on the eighth day, you shall take for her two turtledoves or two young pigeons, and you shall bring them to the priest, to the entrance of the tent of meeting. [§]
uvayom hashemini tikach lah shtei torim o shnei bnei yona vehevia otam el hakohen el petach ohel moed.
This verse details a ritual offering to be performed on the eighth day. 'uvayom hashemini' means 'and on the eighth day'. 'tikach lah' means 'you shall take for her'. 'shtei torim o shnei bnei yona' means 'two turtledoves or two young pigeons'. 'vehevia otam' means 'and you shall bring them'. 'el hakohen' means 'to the priest'. 'el petach ohel moed' means 'to the entrance of the tent of meeting'.
[LEV.15.30] And the priest will make one a sin offering and one a burnt offering, and the priest will make atonement for it before Yahveh from the impurity of its flow. [§]
ve'asah hakohen et-ha'echad chatta't ve'et-ha'echad olah ve'kiper aleha hakohen lifnei Yahveh mi'zav tum'atah.
This verse describes the priest making a sin offering and a burnt offering as atonement for purification. "hakohen" means "the priest". "et-ha'echad" means "the one". "chatta't" means "sin offering". "olah" means "burnt offering". "ve'kiper aleha" means "and make atonement for it". "lifnei Yahveh" means "before Yahveh". "mi'zav tum'atah" means "from the impurity of its flow".
[LEV.15.31] And you will keep the sons of Israel separate from their impurity, and they will not die because of their impurity by defiling my dwelling which is among them. [§]
ve-hizzartem et-bnei-yisrael mitumatam ve-lo yamutu bitumatam bitameam et-mishkani asher betocham.
This verse instructs the Israelites to keep themselves clean from the impurity of others, lest they die from that impurity while defiling the sanctuary that is among them. Let's break down the names of God: There are none in this verse.
[LEV.15.32] This is the law concerning the flowing, and whatever goes out from him as seed of lying to defile in it. [§]
zoht torat hazav va'asher tetze mimenu shikvat zera letame'ah bah.
This verse discusses the law concerning a discharge. "Zot" means "this". "Torat" means "law of". "Hazav" refers to a genital discharge, literally "the flowing". "Va'asher" means "and whatever". "Tetze" means "goes out". "Mimenhu" means "from him". "Shikvat zera" means "seed of lying", referring to semen. "Letame'ah bah" means "to defile in it".
[LEV.15.33] And the woman in her menstrual flow, and the one who has a discharge from their genitals, to the male and to the female, and to a man who lies with impurity. [§]
ve-ha-davah be-niddatah ve-ha-zav et-zovav la-zachar ve-lan-kevah u-le-ish asher yishkach im-tmeah.
This verse deals with ritual impurity following bodily discharges. 'Davah' refers to a woman's menstrual flow. 'Zav' refers to a genital discharge. The verse specifies the regulations for both men and women experiencing such discharges, and the consequences for a man who has sexual relations with a woman who is ritually impure. 'Zachar' means male, 'Nkevah' means female, 'Ish' means man, and 'Tmeah' means impurity.
LEV.16
[LEV.16.1] And Yahveh spoke to Moses after the death of the two sons of Aaron, while they were near before Yahveh, and they died. [§]
Va-ye-da-ber Yahveh el-Mosheh ah-ha-rei mot shnei benei Ahahron bekervatam lifnei-Yahveh va-yamutu.
This verse describes Yahveh speaking to Moses after the death of Aaron’s two sons. It specifies the sons died ‘in the presence of Yahveh’.
[LEV.16.2] And Yahveh said to Moses, "Speak to Aaron, your brother, and tell him not to enter the Holy Place at any time. He must not approach the veil, or face the cover that is on the ark, lest he die. For I will appear in a cloud above the cover." [§]
va-yo-mer Yahveh el-mosheh da-ber el-aharon achicha ve-al-yavo be-chol-et el-ha-kodesh mi-beit la-parochet el-penei ha-kaporet asher al-ha-aron ve-lo yamut ki be-anan er-eh al-ha-kaporet.
This verse recounts Yahveh speaking to Moses, instructing him to tell Aaron not to enter the Holy Place at any time. Specifically, Aaron must not approach the veil, or face the cover which is on the ark, lest he die. Yahveh will appear in a cloud above the cover.
[LEV.16.3] By this means Aaron shall come to the Holy Place with a young bull for a sin offering and a ram for a burnt offering. [§]
b’zot yavo aharon el-ha-kodesh b’par ben-bakar l’chatat v’ayil l’olah.
This verse details how Aaron is to enter the Holy Place with specific animal sacrifices. “b’zot” means “with this” or “by this means”. “yavo” means “he will come” or “he shall come”. “aharon” is the name Aaron. “el-ha-kodesh” means “to the Holy Place”. “b’par” means “with a bull”. “ben-bakar” means “son of a cow”, or simply “a young bull”. “l’chatat” means “for a sin offering”. “v’ayil” means “and a ram”. “l’olah” means “for a burnt offering”.
[LEV.16.4] He shall wear a tunic of fine linen, and linen trousers shall be upon his flesh, and he shall be girded with a linen sash, and he shall put on a linen turban. These are garments of holiness. And he shall wash his flesh with water and put them on. [§]
kə-to-net-baḏ qō-ḏeš yil-bāš ū-miḵ-nə-sei-baḏ yi-hyū ‘al-bə-śā-rō ū-ḇə-’aḇ-net baḏ yaḵ-gōr ū-ḇə-miṣ-ne-fet baḏ yiṣ-nōf big-ḏei-qō-ḏeš hēm və-rā-ḥaṣ ba-ma-yim ’et-bə-śā-rō ū-lə-ḇē-šām.
This verse describes the garments that the priests are to wear, and the ritual cleansing they must undergo before wearing them. It specifies linen garments – a tunic, trousers, a sash, and a turban. It also states that they must wash their flesh with water and then put on the garments. The word 'Gods' is not present in this verse, therefore, the translation will only use 'God'.
[LEV.16.5] And from the assembly of the children of Israel, they will take two male goats for a sin offering, and one ram for a burnt offering. [§]
oo-may-at ah-dat b-nay yis-rah-el yee-kah sh-nay-se-ee-ray ee-zeem l-kha-taht v-ah-eel eh-khad l-oh-lah
This verse details the offerings to be taken from the assembly of the children of Israel. Specifically, it states that two goats are to be taken for a sin offering, and one ram for a burnt offering. 'Umey’at' signifies ‘from’. ‘Adat’ means ‘assembly’. ‘B’nay Yisrael’ is ‘children of Israel’. ‘Yikka’ means ‘will take’. ‘Sh’nay-se-ee-ray ee-zeem’ means ‘two goats’. ‘L’khataht’ means ‘for a sin offering’. ‘V’ah-eel eh-khad’ means ‘and one ram’. ‘L’oh-lah’ means ‘for a burnt offering.’
[LEV.16.6] And Aaron shall bring near the bull of the sin offering which is his, and he shall make atonement for himself and for his household. [§]
vehikriv aharon et-par hachata'at asher-lo vechiper ba'ado ube'ad beito.
This verse details Aaron offering a bull as a sin offering for himself and his household. 'Vehikriv' means 'and he shall bring near'. 'Aharon' is Aaron's name. 'Et-par' indicates 'the bull'. 'Hachata'at' means 'the sin offering'. 'Asher-lo' means 'which is his' or 'belonging to him'. 'Vechiper' means 'and he shall make atonement'. 'Ba'ado' means 'for him'. 'Ube'ad beito' means 'and for his household'.
[LEV.16.7] And he will take the two goats and he will stand them before Yahveh at the entrance of the tent of meeting. [§]
veh-lah-kah-kh et-shnei ha-seh-eer-eem veh-heh-eh-meed oh-tahm lee-fnei Yahveh peh-tah oh-hel moh-ed.
This verse describes taking two goats and presenting them before Yahveh at the entrance to the tent of meeting. 'Veh' means 'and', 'lah-kah-kh' means 'he will take', 'et' is a direct object marker, 'shnei' means 'two', 'ha-seh-eer-eem' means 'the goats', 'veh-heh-eh-meed' means 'and he will stand', 'oh-tahm' means 'them', 'lee-fnei' means 'before', 'Yahveh' is the proper name of God, 'peh-tah' means 'the entrance of', 'oh-hel' means 'the tent', and 'moh-ed' means 'meeting'.
[LEV.16.8] And Aaron shall cast lots upon the two goats, one lot for Yahveh, and one lot for Azazel. [§]
veh-nah-tahn ah-hah-rohn ahl sh-nay hah-seh-eer-eem goh-rah-loht goh-rahl eh-hahd lah-yah-veh veh-goh-rahl eh-hahd lah-ah-zah-zehl.
This verse describes Aaron casting lots over two goats. One lot is 'for Yahveh', and the other is 'for Azazel'. 'Lots' refers to a method of divination, where outcomes were determined by random selection. The two goats were part of the Day of Atonement ritual described in Leviticus 16.
[LEV.16.9] And Aaron shall bring near the goat upon which the lot fell to Yahveh, and he shall make it a sin offering. [§]
vehikriv aharon et-hasha'ir asher alah alav hagoral leyahveh ve'asahu chatat.
This verse describes Aaron offering the goat upon which the lot fell to Yahveh as a sin offering. 'Vehikriv' means 'and he shall bring near'. 'Aharon' is Aaron. 'Et-hasha'ir' is 'the goat'. 'Asher alah alav hagoral' means 'upon which the lot fell'. 'Leyahveh' means 'to Yahveh'. 'Ve'asahu chatat' means 'and he shall make it a sin offering'.
[LEV.16.10] And the goat upon which the lot fell to be for Azazel will stand alive before Yahveh to make atonement for them, to send it away to Azazel into the wilderness. [§]
veha-sa'ir asher alah alav hagogoral la'azazel ya'omad-chai lifnei Yahveh lekaper alav leshallach oto la'azazel hamidbara.
This verse describes the scapegoat ritual. The goat upon which the lot falls to be 'for Azazel' will stand living before Yahveh to make atonement for them, to send it away to Azazel into the wilderness.
[LEV.16.11] And Aaron shall bring near the bull of the sin offering which is his, and he shall atone for himself and for his house, and he shall slaughter the bull of the sin offering which is his. [§]
ve-hee-kreev ah-ha-ron et-par ha-ha-ta-at a-sher-lo ve-kee-per ba-ad-o u-ve-ad be-te-o ve-shah-hat et-par ha-ha-ta-at a-sher-lo
This verse describes Aaron offering a bull as a sin offering. 'Ve-hee-kreev' means 'and Aaron shall bring near'. 'Par ha-ha-ta-at' means 'the bull of the sin offering'. 'A-sher-lo' means 'which is his'. 'Ve-kee-per' means 'and he shall atone'. 'Ba-ad-o' means 'for himself'. 'U-ve-ad be-te-o' means 'and for his house'. 'Ve-shah-hat' means 'and he shall slaughter'.
[LEV.16.12] And he took the fullness of the basin, coals of fire from upon the altar, from before Yahveh, and the fullness of his hands, finely ground incense of spices, and he brought it from the house of the curtain. [§]
ve-la-kach me-lo-ha-mach-tah gach-lei-esh me-al ha-miz-beach mil-lif-nei Yahveh u-me-lo chaf-nav-av ketoret sam-im daq-ah ve-hev-ee mi-beit la-parochet.
This verse describes the actions of a priest preparing incense for the altar. 've-la-kach' means 'and he took'. 'me-lo-ha-mach-tah' means 'the fullness of the basin'. 'gach-lei-esh' means 'coals of fire'. 'me-al ha-miz-beach' means 'from upon the altar'. 'mil-lif-nei Yahveh' means 'from before Yahveh'. 'u-me-lo chaf-nav-av' means 'and the fullness of his hands'. 'ketoret sam-im daq-ah' means 'incense, spices, finely ground'. 've-hev-ee' means 'and he brought'. 'mi-beit la-parochet' means 'from the house of the curtain'.
[LEV.16.13] And he shall put the incense on the fire before Yahveh, and a cloud of the incense shall cover the atonement cover which is over the testimony, and he shall not die. [§]
ve-natan et-ha-ketoret al-ha-esh lifnei Yahveh ve-kissa anan ha-ketoret et-ha-kapporet asher al-ha-edut ve-lo yamut.
This verse describes the ritual of offering incense before Yahveh. 'Ketoret' refers to incense. 'Esh' means fire. 'Lifnei' means before. 'Anan' means cloud. 'Kapporet' is the mercy seat or atonement cover. 'Edut' is the testimony, referring to the tablets of the covenant. 'Yamut' means to die.
[LEV.16.14] And he shall take from the blood of the bull and sprinkle with his finger on the face of the cover, eastward. And before the cover he shall sprinkle seven times from the blood with his finger. [§]
ve-la-kach mi-dam ha-par ve-hi-zah be-etz-ba-o al-pnei ha-ka-foret ked-mah ve-lif-nei ha-ka-foret ya-zeh she-va-pe-a-mim min-ha-dam be-etz-ba-o.
This verse describes the ritual of sprinkling blood on the cover of the Ark of the Covenant. 've-la-kach' means 'and he shall take'. 'mi-dam ha-par' means 'from the blood of the bull'. 've-hi-zah' means 'and he shall sprinkle'. 'be-etz-ba-o' means 'with his finger'. 'al-pnei ha-ka-foret' means 'on the face of the cover'. 'ked-mah' means 'eastward'. 'lif-nei ha-ka-foret' means 'before the cover'. 'ya-zeh' means 'he shall sprinkle'. 'she-va-pe-a-mim' means 'seven times'. 'min-ha-dam' means 'from the blood'.
[LEV.16.15] And he shall slaughter the goat of the sin offering that is for the people, and bring its blood to the tent of the meeting, and do with its blood as he did with the blood of the bull, and sprinkle it upon the covering and before the covering. [§]
ve-shachat et-se'ir ha-chatat asher la-am ve-hevi et-damo el-mibeit la-parochet ve-asa et-damo ka-asher asa le-dam ha-par ve-hizza oto al-ha-kapporet ve-lifnei ha-kapporet.
This verse describes the ritual of the sin offering performed by the priest on the Day of Atonement. It details how the priest slaughters the goat for the sin offering, brings its blood into the tent of meeting, and sprinkles it upon and before the covering (the mercy seat). The blood is applied in the same manner as the blood of the bull offering.
[LEV.16.16] And atonement will be made for the holiness from the impurities of the sons of Israel and from their transgressions for all their sins. And thus will be done for the tent of meeting, the one dwelling with them in the midst of their impurities. [§]
v'kiper al-ha-kodesh mitumat beni yisrael u mipish'eihem lechol chatotehem v'khen ya'aseh l'ohel mo'ed ha-shochen itam b'toch tumotam.
This verse describes the atonement made for the holiness from the impurities of the sons of Israel and from their transgressions for all their sins. It further states that this will also be done for the tent of meeting that dwells with them in the midst of their impurities.
[LEV.16.17] And every person shall not be in the Tent of Meeting when he comes to make atonement for the Holy Place until his departure. And he shall make atonement for himself and for his house and for all the assembly of Israel. [§]
vekhol-adam lo-yiheyeh | be'ohel mo'ed bevo'o lekaper bakodesh ad-tze'ato; vechiper ba'ado ube'ad beito ube'ad kol-kehal Yisrael.
This verse outlines the procedure for atonement in the Tabernacle/Tent of Meeting. It specifies that no person may be present within the Tent of Meeting while the high priest makes atonement for the Holy Place. Atonement is made for the priest himself, his household, and the entire assembly of Israel.
[LEV.16.18] And he will go out to the altar which is before Yahveh, and he will make atonement for it. And he will take from the blood of the bull, and from the blood of the goat, and he will put it on the horns of the altar around. [§]
ve-yatsa el-hamizbeach asher lifnei-Yahveh ve-kiper alav ve-lakach midam ha-par u-midam ha-sa’ir ve-natan al-karnot hamizbeach saviv.
This verse describes an action taken by a priest as part of a sacrificial ritual. ‘Ve-yatsa’ means ‘and he will go out’. ‘El-hamizbeach’ means ‘to the altar’. ‘Asher lifnei-Yahveh’ means ‘which is before Yahveh’. ‘Ve-kiper alav’ means ‘and he will make atonement for it’. ‘Ve-lakach’ means ‘and he will take’. ‘Midam ha-par’ means ‘from the blood of the bull’. ‘U-midam ha-sa’ir’ means ‘and from the blood of the goat’. ‘Ve-natan’ means ‘and he will put’. ‘Al-karnot hamizbeach saviv’ means ‘on the horns of the altar around’.
[LEV.16.19] And he shall sprinkle upon him of the blood with his finger seven times, and he shall cleanse him and sanctify him from the uncleannesses of the children of Israel. [§]
ve-hi-za a-la-v min-ha-dam be-etz-ba-o she-va pe-a-mim ve-ti-ha-ro ve-kid-sho mi-tu-ma-ot ben-ei yis-ra-el
This verse describes a purification ritual. It details sprinkling blood with a finger seven times to cleanse and sanctify someone from the uncleanness of the children of Israel. The words break down as follows: 'and he shall sprinkle upon him of the blood with his finger seven times, and he shall cleanse him and sanctify him from the uncleannesses of the children of Israel'.
[LEV.16.20] And he completed the atonement for the Holy, and for the Tent of Meeting, and for the altar, and he offered the living goat. [§]
vekilla mikapper et-hakodesh ve’et-ohel mo’ed ve’et-hamizbeach vehikriv et-hasseir hachai.
This verse describes the completion of atonement for the Holy Place, the Tent of Meeting, and the altar, followed by the offering of the living goat. 'Killa' means completion. 'Mikapper' relates to atonement. 'Hakodesh' is 'the Holy'. 'Ohel mo'ed' is 'the Tent of Meeting'. 'Hamizbeach' is 'the altar'. 'Hasseir hachai' means 'the living goat'.
[LEV.16.21] And Aaron placed his two hands on the head of the living goat, and he confessed over it all the sins of the sons of Israel and all their transgressions for all their faults. And he put them on the head of the goat, and sent it away by the hand of a man who was ready to go into the wilderness. [§]
ve-samach Aharon et-shtei yadav al-rosh ha-sa’ir ha-chai ve-hitvadda alav et-kol-avonot bnei Yisrael ve-et-kol-pish’eihem le-kol-chata’atam ve-natan otam al-rosh ha-sa’ir ve-shilach be-yad-ish itti ha-midbara.
This verse describes Aaron placing his two hands on the head of the living goat during the Day of Atonement ritual. He confesses over it all the sins and transgressions of the Israelites, placing their sins upon the goat, and then sends it away into the wilderness with a designated man.
[LEV.16.22] And let the goat carry upon him all their iniquities to the land of removal, and let send the goat into the wilderness. [§]
veh-nah-sah hah-sah-eer ah-lahv eh-t kol-ah-vo-no-tahm el-eh-rets geh-zeh-rah veh-shil-lach eh-t hah-sah-eer bah-mid-bar.
This verse describes the scapegoat ritual. 'veh-nah-sah' means 'and let carry'. 'hah-sah-eer' is 'the goat'. 'ah-lahv' means 'upon him'. 'eh-t kol-ah-vo-no-tahm' means 'all their iniquities'. 'el-eh-rets geh-zeh-rah' means 'to the land of removal'. 'veh-shil-lach' means 'and let send'. 'bah-mid-bar' means 'in the wilderness'.
[LEV.16.23] And Aaron went into the Tent of Meeting and removed the linen garments that he wore when he came into the holiness, and he left them there. [§]
oo-vah ah-ha-ron el oh-hel mo-ed oo-fa-shat et big-day ha-bad ah-sher la-vash be-vo-o el ha-ko-desh ve-hee-nee-cham sham.
This verse describes Aaron entering the Tent of Meeting and removing the linen garments he wore when entering the Holy Place, leaving them there. Let's break down the names of God used: 'El' means 'God'. 'Ha' is the definite article, 'the'. 'Ha-ko-desh' literally means 'the holiness', referring to the Holy Place.
[LEV.16.24] And he washed his flesh in the waters in a holy place, and he put on his garments, and he went out and made his burnt offering and the burnt offering of the people, and he made atonement for himself and for the people. [§]
ve-ra-chatz et-be-sa-ro ba-ma-yim be-ma-kom ka-dosh ve-la-vash et-be-ga-dav ve-ya-tza ve-a-sa et-o-la-to ve-et o-lat ha-am ve-ki-per ba-a-do u-ve-ad ha-am.
This verse describes a priest’s purification ritual before offering sacrifices. 've-ra-chatz' means 'and washed', 'et-be-sa-ro' means 'his flesh', 'ba-ma-yim' means 'in the waters', 'be-ma-kom ka-dosh' means 'in a holy place', 've-la-vash' means 'and he put on', 'et-be-ga-dav' means 'his garments', 've-ya-tza' means 'and he went out', 've-a-sa' means 'and he made', 'et-o-la-to' means 'his burnt offering', 've-et o-lat ha-am' means 'and the burnt offering of the people', 've-ki-per' means 'and he made atonement', 'ba-a-do' means 'for himself', 'u-ve-ad ha-am' means 'and for the people'.
[LEV.16.25] And the fat of the sin offering, he will offer on the altar. [§]
ve’et chelev ha’chata’t yak’tir ha’miz’be’chah.
This verse describes the offering of the fat of the sin offering. ‘Ve’et’ is a conjunction meaning ‘and’. ‘Chelev’ means fat. ‘Ha’chata’t’ means ‘the sin offering’. ‘Yak’tir’ is a verb meaning ‘will cause to smoke’ or ‘will offer’. ‘Ha’miz’be’chah’ means ‘the altar’.
[LEV.16.26] And the one sending the goat to Azazel will wash his garments and bathe his flesh with water, and after that he will come into the camp. [§]
vehahamshaleach et-hasha'ir la'azazel yekhabes begadav verachatz et-besaro bamayim ve'acharei-chen yavo el-hamachaneh.
This verse describes the ritual performed by the goat designated for Azazel, after sending it into the wilderness. It details the priest's purification process – washing clothes and flesh – before re-entering the camp. 'Azazel' is a unique designation, often understood as a scapegoat or a desolate place. 'Hamachaneh' refers to the encampment, specifically the Israelite camp.
[LEV.16.27] And the bull of the sin offering, and the goat of the sin offering, whose blood was brought to atone in the holy place, he shall bring out to outside the camp. And they shall burn in fire their skins, and their flesh, and their refuse. [§]
ve’et par ha’chata’at ve’et se’ir ha’chata’at asher hubah et-damam le’khaper ba’kodesh yotzi el-michutz la’machaneh ve’sarfu ba’esh et-orotam ve’et besaram ve’et pirsham.
This verse describes the ritual disposal of the sin offering bull and goat. 'Par' means bull, 'se’ir' means goat, 'chata’at' relates to sin or purification, 'hubah' means brought, 'damam' means their blood, 'le’khaper' means to atone, 'ba’kodesh' means in the holy place, 'yotzi' means he shall bring out, 'michutz' means outside, 'la’machaneh' means the camp, 'sarfu' means they shall burn, 'ba’esh' means in fire, 'orotam' means their skins, 'besaram' means their flesh, and 'pirsham' means their refuse.
[LEV.16.28] And the burner of them will wash his garments and will wash his flesh with water, and afterward he will come to the camp. [§]
ve-ha-so-ref o-tam ye-ka-bes beg-a-dav ve-ra-khaz et-be-sa-ro ba-ma-yim ve-a-kha-rei-ken ya-vo el-ha-ma-kha-neh.
This verse describes the purification process for a person who has touched a dead body. "ve-ha-so-ref" means "and the burner" (referring to burning the purification offering). "o-tam" means "them" (the ashes of the red heifer used for purification). "ye-ka-bes beg-a-dav" means "will wash his garments". "ve-ra-khaz et-be-sa-ro ba-ma-yim" means "and will wash his flesh with water". "ve-a-kha-rei-ken ya-vo el-ha-ma-kha-neh" means "and afterward will come to the camp".
[LEV.16.29] And it will be for you as a statute for all time, in the seventh month, on the tenth of the month, you shall afflict your souls, and no work shall you do, the native born and the sojourner sojourning among you. [§]
vehayetah lakhem lechukat olam, bakhodesh hashevii be'asar lachodesh te'annu et nafshoteichem, vechol melachah lo ta'asu, ha'ezrach ve hager hager betochchem.
This verse describes a statute for all time, to be observed in the seventh month, on the tenth day of the month. It involves afflicting one’s souls and refraining from all work. This applies to both the native born and the sojourner residing among them.
[LEV.16.30] For on this day he will atone for you, to purify you from all your sins before Yahveh, you will be purified. [§]
kee-bah-yohm hah-zeh yekh-peh-er ah-lay-kem le-tah-her et-kem mee-kol kha-toh-tay-kem lif-nay Yahveh tee-tah-haroo.
This verse describes a day of atonement and purification. 'kee' means 'for' or 'because'. 'bah-yohm hah-zeh' means 'this day'. 'yekh-peh-er' means 'he will atone'. 'ah-lay-kem' means 'for you'. 'le-tah-her' means 'to purify'. 'et-kem' means 'you'. 'mee-kol kha-toh-tay-kem' means 'from all your sins'. 'lif-nay Yahveh' means 'before Yahveh'. 'tee-tah-haroo' means 'you will be purified'.
[LEV.16.31] Sabbath, a Sabbath of rest it is to you, and you will humble your souls. A statute forever. [§]
Shabat shabatyon hi lakhem ve'anitem et nafshoteikhem khukkat olam.
Shabat is repeated for emphasis, meaning Sabbath. 'Shabatyon' describes the quality of the Sabbath, being a rest. 'Hi' means 'it is'. 'Lakhem' means 'to you'. 'Ve'anitem' means 'and you will afflict' or 'and you will humble'. 'Et nafshoteikhem' means 'your souls'. 'Khukkat olam' means 'a statute forever'.
[LEV.16.32] And the priest shall make atonement for him, the one who anoints him, and the one who fills his hand to be priest in place of his father, and he shall put on the linen garments, the holy garments. [§]
vekhiper hakkohen asher yimshach oto vaasher yemalle et yado lekhohen takhat aviv velavash et bigdei habbad bigdei hakodesh
This verse describes the ritual of consecrating a new high priest. 'Vekhiper' means 'and he shall make atonement'. 'Hakkohen' means 'the priest'. 'Asher yimshach oto' means 'who anoints him'. 'Vaasher yemalle et yado' means 'and who fills his hand'. 'Lekhohen takhat aviv' means 'to be priest in place of his father'. 'Velavash et bigdei habbad bigdei hakodesh' means 'and he shall put on the linen garments, the holy garments'.
[LEV.16.33] And he will atone for the holy sanctuary, and for the tent of meeting, and for the altar he will make atonement. And upon the priests, and upon all the people of the assembly, he will make atonement. [§]
vekhiper et mikdash hakodesh veet ohel moed veet hamizbeach yekhaper veal hakohenim veal kol am hakahal yekhaper
This verse describes a process of atonement. 'Mikdash hakodesh' refers to the holy sanctuary, 'ohel moed' is the tent of meeting, and 'hamizbeach' is the altar. The verb 'yekhaper' means to atone or make reconciliation. The verse details that atonement will be made for the sanctuary, the tent, the altar, the priests, and all the assembled people.
[LEV.16.34] And this will be to you as a statute forever, to atone upon the sons of Israel for all their sins, once in the year. And he did as Yahveh commanded to Moses. [§]
vehayeta zot lakhem lechukat olam lekaper al bnei yisrael mikol chatotam achat bashana vayasa kaasher tziva Yahveh et Moshe.
This verse describes a decree to atone for the sins of the Israelites once a year, as commanded by Yahveh to Moses. 'vehayeta' means 'and it will be', 'zot' means 'this', 'lakhem' means 'to you', 'lechukat' means 'as a statute of', 'olam' means 'forever', 'lekaper' means 'to atone for', 'al' means 'upon', 'bnei yisrael' means 'sons of Israel', 'mikol chatotam' means 'from all their sins', 'achat bashana' means 'once in the year', 'vayasa' means 'and he did', 'kaasher' means 'as', 'tziva' means 'commanded', 'Yahveh' is the proper name of God, and 'et Moshe' means 'to Moses'.
LEV.17
[LEV.17.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.17.2] Speak to Aaron and to his sons, and to all the children of Israel, and you shall say to them, "This is the thing that Yahveh has commanded to say:" [§]
dab-ber el-ah-aron ve-el-ban-av ve-el kol bnei yis-ra-el ve-a-mar-ta a-lei-hem zeh ha-da-var a-sher-tsi-vah Yahveh le-e-mor
This verse is a command to speak to Aaron, his sons, and all the children of Israel. It introduces a message that Yahveh has commanded to be said.
[LEV.17.3] Every man from the house of Israel who slaughters an ox, or a sheep, or a goat in the camp, or who slaughters outside the camp. [§]
ish ish mibeit yisrael asher yiskhot shor o keshev o ez bammakhaneh o asher yiskhot mikhutz lammakhaneh.
This verse describes the places where Israelites are permitted to slaughter animals. "Ish ish" is a repetitive phrase emphasizing "every man". "Mibeit yisrael" means "from the house of Israel", identifying who this applies to. "Yiskhot" means "slaughter". "Shur" is "ox", "keshev" is "sheep", and "ez" is "goat". "Bammakhaneh" means "in the camp" and "mikhutz lammakhaneh" means "outside the camp".
[LEV.17.4] And to the opening of the tent of meeting he did not bring it, to offer a sacrifice to Yahveh before the dwelling place of Yahveh. Blood will be reckoned to that man, blood he spilled, and that man will be cut off from among his people. [§]
ve-el-peh-tah oh-hel mo-ed lo he-vee-o le-hak-reev kor-ban la-Yahveh lif-nei mish-khan Yahveh dam ye-chash-ev la-ish ha-hu dam sha-fach ve-nee-kh'rat ha-ish ha-hu mi-kerev am-o.
This verse discusses the consequences of failing to offer a sacrifice at the appointed place. 'El' refers to God. 'Peh' means mouth or opening. 'Ohel' is tent. 'Moed' signifies an appointed time or meeting place. 'Hakreev' means to bring near or offer. 'Korban' is a sacrifice. 'La-Yahveh' means to Yahveh. 'Mishkan' is the dwelling place or tabernacle. 'Dam' means blood. 'Ye-chash-ev' means to be counted or reckoned. 'La-ish ha-hu' means to that man. 'Shafach' means to spill or shed. 'Nikh'rat' means to be cut off. 'Mi-kerev am-o' means from among his people.
[LEV.17.5] So that the sons of Israel may bring their sacrifices, which they sacrifice in the open field, and bring them to Yahveh, to the entrance of the tent of meeting, to the priest, and sacrifice sacrifices of peace offerings to Yahveh, those sacrifices. [§]
le-ma'an asher yaviu bnei yisrael et-zivcheihem asher hem zovchim al-pnei ha-sadeh ve-hevium liyahveh el-petach ohel moed el-ha-kohen ve-zavchu zivhei shlamim liyahveh otam.
This verse describes the process of bringing sacrifices to Yahveh. 'Bnei yisrael' means 'sons of Israel' or 'Israelites'. 'Zivcheihem' means 'their sacrifices'. 'Zovchim' means 'they sacrifice'. 'Al-pnei ha-sadeh' means 'on the face of the field' which signifies an open area outside the tabernacle. 'Yahveh' is the proper name of God. 'Petach ohel moed' means 'the entrance of the tent of meeting' or the tabernacle. 'Ha-kohen' means 'the priest'. 'Zivhei shlamim' means 'sacrifices of peace offerings'. 'Otam' means 'them'.
[LEV.17.6] And the priest will throw the blood on the altar of Yahveh, at the opening of the tent of meeting, and he will make the fat ascend for a pleasing smell to Yahveh. [§]
ve-zarahk ha-kohen et-ha-dam al-mizbach Yahveh petach ohel moed ve-hik’tir ha-helev le-reich nachoch laYahveh.
This verse describes the ritual of a priest offering a sacrifice. 'Ve' means 'and'. 'Zarahk' means 'he will throw'. 'Ha-kohen' means 'the priest'. 'Et' is a grammatical marker. 'Ha-dam' means 'the blood'. 'Al' means 'on'. 'Mizbach' means 'altar'. 'Yahveh' is the proper name of God. 'Petach' means 'opening of' or 'at the entrance of'. 'Ohel moed' means 'tent of meeting'. 'Ve-hik’tir' means 'and he will make ascend' (meaning to burn as an offering). 'Ha-helev' means 'the fat'. 'Le-reich nachoch' means 'for a pleasing smell'. 'LaYahveh' means 'to Yahveh'.
[LEV.17.7] And they will not sacrifice anymore their sacrifices to the goat demons which they go after. This will be a perpetual statute to them for their generations. [§]
ve-lo yiz-be-hu od et-ziv-chei-hem la-se-i-rim a-sher hem zo-nim a-cha-rei-hem chu-kat o-lam ti-hyeh-zot la-hem le-do-ro-tam.
This verse discusses a prohibition against sacrificing to goat demons, stating it will be a perpetual statute for all generations. 've-lo' means 'and not'. 'yiz-be-hu' is 'they will sacrifice'. 'od' means 'again' or 'more'. 'et' is a direct object marker. 'ziv-chei-hem' means 'their sacrifices'. 'la-se-i-rim' means 'to the goat demons'. 'a-sher' means 'which' or 'that'. 'hem' means 'they'. 'zo-nim' means 'they commit adultery' but here it functions as 'they go after'. 'a-cha-rei-hem' means 'after them'. 'chu-kat' means 'statute'. 'o-lam' means 'forever' or 'world'. 'ti-hyeh-zot' means 'this will be'. 'la-hem' means 'to them'. 'le-do-ro-tam' means 'for their generations'.
[LEV.17.8] And to them you shall say, “Man, man, from the house of Israel, and from the stranger who dwells among them, who brings up a burnt offering or a sacrifice.” [§]
va'alehem to'amar ish ish mibeit yisrael umin-hager asher yagur betocham asher ya'aleh olah o-zavach.
This verse begins with 'and to them you shall say'. The phrase 'ish ish' literally means 'man man', used for emphasis. 'Mibeit yisrael' means 'from the house of Israel'. 'Umin-hager' means 'and from the stranger'. 'Asher yagur betocham' means 'who dwells among them'. 'Asher ya'aleh olah' means 'who brings up a burnt offering'. 'O-zavach' means 'or a sacrifice'.
[LEV.17.9] And no one shall bring it to the opening of the Tent of Meeting to make it for Yahveh, and that person shall be cut off from his people. [§]
ve-el-peh-tah oh-hel mo-ed lo ye-vee-eh-nu la-ah-sot o-to le-Yahveh ve-nee-khar-at ha-ish ha-hu me-am-mav.
This verse discusses the prohibition of bringing certain materials to the Tent of Meeting for use in sacred rituals. Specifically, it forbids bringing materials to *make* something *for* Yahveh. The consequence for violating this prohibition is being cut off—essentially, exiled or put to death—from one’s people.
[LEV.17.10] And any man, from the house of Israel, and from the foreigner residing among them, who eats any blood, I will set my face against the soul that eats the blood, and I will cut that person off from among my people. [§]
ve-ish ish mi-beit yisrael u-min-ha-ger ha-gar be-tocham asher yo-chal kol-dam ve-natati panai ba-nefesh ha-ochel-et ha-dam ve-hichrati ota mi-kerev amma.
This verse discusses the prohibition of consuming blood. It states that anyone, whether an Israelite or a foreigner residing among them, who eats any blood will face God's wrath and be cut off from the people. The verse uses the terms 'ish' (man), 'beit yisrael' (house of Israel), 'ger' (foreigner), 'dam' (blood), 'panai' (my face - a figure of speech representing God’s displeasure), 'nefesh' (soul/life), and 'amma' (people).
[LEV.17.11] For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your lives, for the blood is what makes atonement for a life. [§]
ki nefesh habasar badam hi va'ani natatiiv lachem al-hamizbeach lekaper al-nafshoteichem ki-hadam hu banefesh yekaper.
This verse discusses the concept of life (nefesh) being in the blood. It states that God gave the blood on the altar to atone for the lives of people, because the blood is what makes atonement for a life.
[LEV.17.12] Therefore I said to the sons of Israel, every soul from you shall not eat blood, and the stranger sojourning within you shall not eat blood. [§]
Al-ken amar-ti livnei Yisrael, kol nefesh mi-chem lo-tochal dam, ve-ha-ger ha-gar betochechem lo-yochal dam.
This verse comes from Leviticus 17:12. 'Al-ken' means 'therefore'. 'Amar-ti' means 'I said'. 'Livnei Yisrael' means 'to the sons of Israel'. 'Kol nefesh' means 'every soul'. 'Mi-chem' means 'from you'. 'Lo-tochal' means 'shall not eat'. 'Dam' means 'blood'. 'Ve' means 'and'. 'Ha-ger' means 'the stranger'. 'Ha-gar' means 'sojourning'. 'Betochechem' means 'within you'. 'Lo-yochal' means 'shall not eat'.
[LEV.17.13] And any man from the sons of Israel, and from the foreigner who dwells among them, who hunts an animal or bird that is to be eaten, must spill its blood and cover it with dust. [§]
ve-ish ish mi-benei yisrael u-min-ha-ger ha-gar be-tocham asher yatzud tzeid chayah o-of asher ye'achel ve-shafach et-damo ve-kisaho be-afar.
This verse details a ritual concerning the slaughter of animals for food. 'Ish ish' is a repeated idiom meaning 'any man'. 'Benei yisrael' means 'sons of Israel'. 'Ha-ger ha-gar be-tocham' means 'the foreigner who dwells among them'. 'Tzeid chayah o-of' describes the hunting of animals or birds. 'Ye'achel' means 'to eat'. 'Shafach et-damo' means 'to spill its blood'. 'Kisaho be-afar' means 'to cover it with dust'.
[LEV.17.14] Because the life of all flesh is in its blood, and I said to the sons of Israel, you shall not eat the blood of any flesh, because the life of all flesh is its blood. Whoever eats it shall be cut off. [§]
kee-nefesh kol-basar damo benafsho hu va-omar livnei yisrael dam kol-basar lo tochelu kee nefesh kol-basar damo hu kol-ochlavo yikaret.
This verse discusses the prohibition of consuming blood. 'Nefesh' is often translated as 'soul' but more literally means 'life' or 'being'. 'Basar' means 'flesh' or 'meat'. 'Damo' means 'its blood'. 'Livnei yisrael' means 'to the sons of Israel'. 'Lo tochelu' means 'you shall not eat'. 'Yikaret' means 'shall be cut off'. The verse states that the life of all flesh is in its blood and commands the Israelites not to eat any flesh with its blood still in it, under penalty of being cut off.
[LEV.17.15] And every person who eats a carcass or a torn animal, whether a native or a foreigner, must wash their clothes and bathe in water, and remain impure until evening, and then they are clean. [§]
vekhol nefesh asher tochal neveilah utrefah baezrach uvager vekibes begadav verachatz bamayim vetame ad haerev vetahair.
This verse describes ritual impurity after contact with a carcass or a creature torn by another animal. ‘Nefesh’ refers to a living being or soul, but in this context means ‘person.’ ‘Neveilah’ means ‘carcass’ or ‘something dead.’ ‘Trefah’ means ‘torn’ or ‘ripped.’ ‘Baezrach’ and ‘bager’ refer to a native and a foreigner, respectively. The verse details the process of washing clothes and bathing in water to become ritually clean by evening.
[LEV.17.16] And if he does not wash, and he does not rinse his flesh, then he will bear his iniquity. [§]
veh-eem loh yechabess, uvesaro loh yirchatz, venasa avono.
This verse describes the ritual purification required after contact with a dead body. 'Veh-eem' means 'and if'. 'Loh' means 'not'. 'Yechabess' means 'he will wash'. 'Uvesaro' means 'and his flesh'. 'Yirchatz' means 'he will rinse'. 'Venasa' means 'and he will bear'. 'Avono' means 'his iniquity'. The verse lays out what happens if the purification rituals are not followed.
LEV.18
[LEV.18.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.18.2] Speak to the children of Israel and say to them, "I am Yahveh, the Gods of you." [§]
dah-BEHR el-beh-NEI yis-rah-EHL veh-ah-MAR-tah ah-LEH-hem ah-NEE Yahveh Elohim-chem
This verse is a direct command to speak to the children of Israel, and to state that 'I am Yahveh, the Gods of you'. 'Elohim' is plural, even when referring to the God of Israel.
[LEV.18.3] Do not act according to the practices of the land of Egypt, in which you lived, and do not act according to the practices of the land of Canaan, to which I am bringing you, and do not walk in their statutes. [§]
kəma‘ăśêh ‘ereṣ-miṣrayim ‘ăšer yəšavtem-bāh lō ta‘ăśū ūḵəma‘ăśêh ‘ereṣ-kəna‘an ‘ăšer ‘ānî mēḇî’ ‘etkem šāmāh lō ta‘ăśū ūḇəḥuqôtêhem lō tēlekū.
This verse instructs the Israelites not to follow the practices of Egypt or Canaan. It emphasizes a clear distinction between their way of life and the customs of the lands they have known or are about to enter. The verse focuses on prohibiting the adoption of foreign practices and adhering to God's commandments instead. ‘ereṣ means land. ‘ăšer means which or that. yəšavtem means you dwelled. mēḇî’ means I bring. šāmāh means there. ḥuqôtêhem means their statutes. tēlekū means you will walk.
[LEV.18.4] You shall do my judgements and you shall keep my statutes to walk in them. I am Yahveh, your Gods. [§]
et-mish-pah-tai tah-ah-soo v'et-huq-o-tai tish-meh-roo lah-le-chet bah-hem. Ah-nee Yahveh Elohei-chem.
This verse contains several key elements. "Et" is a grammatical marker indicating the direct object. "Mishpat" refers to judgements or ordinances. "Huqot" refers to statutes or laws. "Tishmoru" means to keep or observe. "Yahveh" is the proper name of God, and "Elohei-chem" means your Gods. The verse is a command to obey God's laws.
[LEV.18.5] And you shall keep my statutes and my judgements, which a person does and lives by them. I am Yahveh. [§]
oo-sh’mar-tem et-hoo-ko-tai v’et-mish-pa-tai a-sher ya-ah-seh o-tam ha-ah-dam va-chai ba-hem a-nee Yahveh.
This verse contains instructions to keep the statutes and judgements. The statutes and judgements are what a person does to live by them. It then states, "I am Yahveh."
[LEV.18.6] No man shall approach any flesh of his kinship to uncover nakedness. I, Yahveh. [§]
eesh eesh el kol shear basaroh lo tikrevu le-galot ervah, anee Yahveh.
This verse deals with prohibitions against sexual relations with close relatives. "eesh eesh" means "man man," repeating the word to emphasize the prohibition applies to all men. "kol shear basaroh" means "all flesh of his kinship". "lo tikrevu" means "you shall not approach". "le-galot ervah" means "to uncover nakedness", generally understood as sexual relations. "anee Yahveh" means "I, Yahveh".
[LEV.18.7] The nakedness of your father and the nakedness of your mother you shall not uncover. Your mother, she is the one whose nakedness you shall not uncover. [§]
er-vat av-ee-cha v'er-vat im-me-cha lo t'ga-leh. Im-me-cha hee, lo t'ga-leh er-va-tah.
This verse discusses the prohibition of uncovering the nakedness of one's parents. "Ervah" refers to the private parts or nakedness, and carries a sense of vulnerability and shame. "Avi" means father, "Im" means mother, and "lo t'galeh" means "you shall not uncover". The verse reiterates the prohibition regarding the mother, emphasizing that she is the one whose nakedness should not be revealed.
[LEV.18.8] The nakedness of the wife of your father you shall not reveal. The nakedness of your father it is. [§]
er-vat eshet-av-icha lo te-ga-leh. er-vat av-icha hee.
The word 'er-vat' refers to the nakedness or the intimate parts. 'eshet-av-icha' means 'the wife of your father'. 'lo te-ga-leh' means 'you shall not reveal'. 'av-icha' means 'your father'. 'hee' means 'it is' or 'she is'. This verse deals with forbidden relationships and maintaining familial privacy.
[LEV.18.9] The nakedness of your sister, daughter of your father, or daughter of your mother, born within the house or born outside, you shall not uncover their nakedness. [§]
Ervat akhotekh bat-avikha o bat-imekha moledet bayit o moledet khutz lo tegalleh ervatah.
This verse deals with incestuous relationships. "Ervat" refers to the nakedness or sexual relations. "Akhotekh" means your sister. "Bat-avikha" means daughter of your father, and "bat-imekha" means daughter of your mother. "Moledet bayit" refers to being born within the house, which is understood as a legitimate birth. "Moledet khutz" refers to being born outside the house, implying illegitimate birth. "Lo tegalleh ervatah" means you shall not uncover their nakedness.
[LEV.18.10] The nakedness of your son’s daughter or your daughter’s daughter, you shall not uncover their nakedness, for their nakedness is yours. [§]
Ervat bat-bincha o bat-bitcha, lo tegalleh ervatam, ki ervatcha henna.
This verse concerns the exposure of nakedness. "Ervah" means nakedness or private parts. "Bat" means daughter. "Bincha" means your son. "Bitcha" means your daughter. "Lo tegalleh" means you shall not uncover or reveal. "Ervatam" refers to their nakedness. "Ki" means because or for. "Ervatcha" is your nakedness. "Henna" means are.
[LEV.18.11] The intimacy of the daughter of your father’s wife, born of your father, she is your sister. You shall not uncover her intimacy. [§]
ervat bat-eshet avicha moledet avicha achotcha hi lo tegalleh ervata
This verse concerns forbidden relationships. 'ervat' means uncoveredness, but in this context refers to the nakedness relating to sexual relations, thus 'intimacy'. 'bat-eshet' means 'daughter of the woman', or 'stepdaughter'. 'avicha' means 'your father'. 'moledet' means 'birth', or 'born of'. 'achotcha' means 'your sister'. 'hi' means 'she is'. 'lo tegalleh' means 'you shall not uncover'. 'ervata' refers to 'her intimacy'. The verse is detailing that a step-sister, born of your father, is forbidden.
[LEV.18.12] The nakedness of your father's sister you shall not uncover. She is the flesh of your father. [§]
er-vat akh-ot-ah-vik-ha lo tga-leh sh'air ah-vik-ha hee
This verse discusses forbidden relationships. 'Er-vat' refers to the nakedness of a relative, implying sexual relations. 'Akh-ot-ah-vik-ha' means 'sister of your father', or niece. 'Lo tga-leh' means 'you shall not uncover' or 'you shall not reveal'. 'Sh'air' refers to the flesh or kinship. 'Hee' means 'she is'. The verse essentially forbids sexual relations with one's niece.
[LEV.18.13] You shall not uncover the nakedness of your mother’s daughter, because she is the remnant of your mother. [§]
Ervat akhot im'kha lo t'galeh ki sh'er im'kha hi.
This verse concerns the prohibition of uncovering the nakedness of one's sister, specifically, one's mother's daughter. "Ervat" refers to the uncovered flesh or nakedness of another person, making a sexual relationship possible. "Akhat im'kha" means "your sister", and in this context specifically means a sister through one's mother. "Lo t'galeh" means "you shall not uncover". "Ki sh'er im'kha hi" means "because the remnant of your mother she is". Here, "remnant" signifies a close relative, specifically the daughter of one’s mother.
[LEV.18.14] You shall not uncover the nakedness of the wife of your uncle. You shall not approach your aunt. She is your aunt. [§]
ervat achi-avicha lo t'galeh el-ishto lo tikrab dodatcha hi.
This verse concerns forbidden relationships. "ervat" refers to the nakedness, or more broadly, the private parts, and thus, intimate relations. "achi-avicha" means "brother of your father", which is your uncle. "lo t'galeh" means "you shall not uncover". "el-ishto" means "to his wife". "lo tikrab" means "you shall not approach". "dodatcha" means "your aunt". "hi" means "she is".
[LEV.18.15] You shall not reveal the nakedness of your daughter-in-law. She is the wife of your son, you shall not reveal her nakedness. [§]
ervat kalat'kha lo t'galleh. Eshet bin'kha hi, lo t'galleh ervatah.
This verse deals with laws concerning sexual relations and maintaining family honor. "Ervat" refers to the nakedness, or more specifically, the private parts. "Kalat'kha" means 'your daughter-in-law'. "T'galleh" means 'you shall not reveal'. "Eshet bin'kha" means 'the wife of your son'. "Hi" simply means 'she'. "Ervata" means 'her nakedness'. This verse speaks about the prohibition of uncovering the nakedness of one's daughter-in-law.
[LEV.18.16] You shall not reveal the nakedness of your brother’s wife. It is the nakedness of your brother. [§]
er-vat eshet akhi-kha lo te-ga-leh er-vat akhi-kha hee
This verse discusses forbidden relationships. 'Er-vat' refers to the nakedness/private parts, but carries the broader sense of sexual relations. 'Eshet akhi-kha' means 'the wife of your brother'. 'Lo te-ga-leh' means 'you shall not uncover/reveal'. 'Hee' means 'it is/she is'. The verse addresses a man and his brother's wife.
[LEV.18.17] The uncovered parts of a woman and her daughter you shall not uncover. The daughter of her son, and the daughter of her daughter, you shall not take to uncover her uncovered parts. Her flesh is an abomination to her. [§]
Ervat ishah uvitah lo t'galeh, et bat benah ve'et bat bitah lo tikach l'galot ervatah, sh'arah henah zimah hee.
This verse details forbidden relationships. "Ervah" refers to the uncovered or private parts, essentially denoting a close familial relationship that makes sexual contact taboo. "Ishah" means woman. "Bitah" means her daughter. "Benah" means her son. "Tikach" means to take. "Galot" means to uncover. "Sh'arah" means her flesh. "Zimah" means abomination. "Hee" means she.
[LEV.18.18] And a woman shall not take her sister for destruction, to reveal her nakedness upon her in her life. [§]
ve-ish-ah el-ah-o-tah lo tee-kah le-tz-ror le-gal-lot er-vah-tah a-lay-hah be-hay-yay-hah.
This verse discusses prohibitions relating to sexual relations. 'Ish-ah' refers to a woman. 'Ah-o-tah' means her sister. 'Tee-kah' means to take. 'Tz-ror' means for destruction/burning/to do evil. 'Gal-lot' means to uncover/reveal. 'Er-vah-tah' means her nakedness. 'A-lay-hah' means upon her. 'Be-hay-yay-hah' means in her life.
[LEV.18.19] And to a woman in the separation of her impurity, do not approach to reveal her nakedness. [§]
ve-el-ish-ah be-nid-dat tum-ah-tah lo tik-rav le-gal-lot er-vah-tah.
This verse discusses ritual impurity and sexual relations. 've-el' means 'and to'. 'ish-ah' means 'woman'. 'be-nid-dat' means 'in the separation of'. 'tum-ah-tah' means 'her impurity'. 'lo tik-rav' means 'do not approach'. 'le-gal-lot' means 'to reveal'. 'er-vah-tah' means 'her nakedness'.
[LEV.18.20] And to the woman of your companion, you shall not give your lying for sowing, to defile her. [§]
ve-el-eshet amitechah lo-titeh shichvatecha le-zara le-tameh bah.
This verse contains several key words. "Ve-el" means "and to God". "Eshet" means "woman". "Amitechah" means "your companion". "Lo-titeh" means "you shall not give". "Shichvatecha" means "your lying", referring to sexual relations. "Le-zara" means "to seed" or "for sowing". "Le-tameh bah" means "to defile her". The verse is a prohibition against adultery.
[LEV.18.21] And from your offspring, you shall not allow to pass over to Molech, and you shall not profane the name of your Gods. I am Yahveh. [§]
oo-meez-rah-khah lo-tee-tehn leh-hah-ah-veer lah-moh-lekh veh-loh teh-khah-lehl et shem eloh-ay-khah ah-nee yahveh
This verse is a command against sacrificing offspring to Molech and profaning the name of the Gods. 'oo-meez-rah-khah' means 'from your seed'. 'leh-hah-ah-veer' means 'to pass (them) over', referring to allowing them to die, or giving them over for sacrifice. 'lah-moh-lekh' is the name of a deity. 'teh-khah-lehl' means 'to profane'. 'shem' means 'name'. 'eloh-ay-khah' means 'your Gods'. 'ah-nee' means 'I'. 'yahveh' is the name of God.
[LEV.18.22] And with a male you shall not lie with the lying places of a woman; it is an abomination. [§]
ve'et-zachar lo tishkab mishkvey ishah to'evah hee.
This verse prohibits a male from lying with another male as with a woman. 'Zachar' refers to a male. 'Tishkab' means to lie with. 'Mishkvey ishah' means 'the lying places of a woman,' or figuratively, sexual relations with a woman. 'To'evah' means abomination, and 'hee' is 'it' or 'she,' here functioning as a pronoun affirming the preceding statement.
[LEV.18.23] And with every beast you shall not give your lying down to defile yourself with it, and a woman shall not stand before a beast for the purpose of its mating, for it is devastation. [§]
oo-ve-khal-be-hay-mah lo-tee-teh shokh-av-teh-kha le-tah-mah-bah, ve-ish-shah lo-tah-amod lif-nei be-hay-mah le-reev-ah-hah te-vel hoo.
This verse discusses forbidden sexual acts. It specifies that one must not lie with any animal, and a woman must not stand before an animal for the purpose of mating. The final phrase, ‘tevel hoo’ essentially means ‘it is devastation’ or ‘it is an abomination.’
[LEV.18.24] Do not defile yourselves with all these things, for with all these things the nations were defiled that I am sending away from before you. [§]
al-tit-ma-u be-chol-el-leh ki be-chol-el-leh nit-me-u ha-go-yim asher-a-ni me-shal-leach mip-nei-chem
This verse consists of several parts. "al-tit-ma-u" is a negative command directed at the Israelites meaning 'do not defile yourselves'. "be-chol-el-leh" means 'with all these things'. "ki" means 'for' or 'because'. The second instance of "be-chol-el-leh" reiterates 'with all these things'. "nit-me-u" means 'were defiled'. "ha-go-yim" means 'the nations'. "asher-a-ni" means 'that I'. "me-shal-leach" means 'am sending away'. "mip-nei-chem" means 'before you'. Therefore, the verse warns against certain practices that have defiled other nations, which Yahveh is driving out from before the Israelites.
[LEV.18.25] And the earth was corrupted, and I will judge its wickedness upon it, and the earth vomited out its inhabitants. [§]
va-tit-ma ha-a-retz va-ef-kod a-vo-nah al-ei-ha va-ta-kee ha-a-retz et-yosh-vei-ha.
This verse describes the corruption of the earth and God's judgment upon it. "Titma" means "was corrupted". "Ha-aretz" means "the earth". "Ef-kod" means "I will visit" or "I will judge". "A-vonah" means "its wickedness". "Al-ei-ha" means "upon it". "Ta-kee" means "it vomited". "Yosh-vei-ha" means "its inhabitants".
[LEV.18.26] You shall keep my statutes and my judgements, and you shall not do any of these abominations, the citizens and the foreigner dwelling within you. [§]
oo-sh’mar-tem a-tem et-hoo-ko-tai ve-et-mish-pa-tai ve-lo ta-a-soo mee-kol ha-toe-vo-t ha-ay-leh ha-ez-rach ve-ha-ger ha-gar be-toch-chem.
This verse consists of commands regarding adherence to laws and avoidance of abominations. 'ooshmartem' is a command to keep, 'atem' means 'you', 'et' is a particle marking the direct object, 'chukkotai' are 'my statutes', 'mishpatai' are 'my judgements', 'lo ta’asu’ means ‘you shall not do’, 'meekol' means ‘from all’, ‘hatoeivot’ means ‘the abominations’, 'ha'eleh' means 'these', 'ha'ezrach' means 'the citizens', 've' means 'and', 'hager' means 'the foreigner', ‘hagar’ means ‘dwelling’, and ‘be’tochkem’ means ‘within you’.
[LEV.18.27] For the Gods did all the abominations which the people of the land who are before you did, and the land was defiled. [§]
ki et-kol-hattoeivot ha-el asu anshei-ha-aretz asher lifneikhem vatitma ha-aretz.
This verse describes the abominations committed by the people who previously inhabited the land. "Ki" means "for" or "because". "Et" is an untranslatable particle. "Kol" means "all". "Hattoeivot" means "abominations". "Ha-el" means "the God". "Asu" means "they did". "Anshei-ha-aretz" means "the people of the land". "Asher" means "who" or "which". "Lifneikhem" means "before you". "Vatitma" means "and it defiled". "Ha-aretz" means "the land".
[LEV.18.28] And the land will not vomit you out because of your defiling it, as it vomited out the nation that was before you. [§]
ve-lo-ta-kee ha-ah-retz et-chem be-ta-ma-ach-em otah ka-asher ka-ah et-ha-goy a-sher lif-ne-chem.
This verse discusses the land not 'vomiting' the people out due to their defilement of it, comparing this situation to how it expelled the previous nation. 'Tah-kee' implies a violent rejection, like vomiting. 'Ta-ma-ach-em' means to defile or pollute. 'Goy' refers to a nation or people group.
[LEV.18.29] For all that anyone does of all these abominations, the souls doing them will be cut off from among their people. [§]
ki kol asher ya'aseh mikol ha-to'evot ha-eleh ve-nikhretu ha-nefashot ha-osot mi-kerev amam.
This verse discusses the consequences of engaging in abominations. "ki" means 'for' or 'because'. "kol asher" means 'all that'. "ya'aseh" means 'he does'. "mikol" means 'from all'. "ha-to'evot" means 'the abominations'. "ha-eleh" means 'these'. "ve-nikhretu" means 'and they will be cut off'. "ha-nefashot" means 'the souls'. "ha-osot" means 'those doing'. "mi-kerev" means 'from among'. "amam" means 'their people'.
[LEV.18.30] And you shall keep my keeping, so as not to do the statutes of abominations which were done before you, and you shall not defile yourselves with them. I am Yahveh, your Gods. [§]
u’sh’martem et mishmarti l’bilti asot mechukkot ha’to’evot asher na’asu lifneichem v’lo tit’mamu bahem ani Yahveh Eloheichem.
This verse is a command to keep God's rules and avoid the detestable practices of those who came before. It emphasizes purity and reaffirms Yahveh as the Gods of the people. The verse contains commands and a declaration of identity.
LEV.19
[LEV.19.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.19.2] Speak to the entire assembly of the children of Israel, and you shall say to them: "Be holy, for I, Yahveh, am holy, your Gods." [§]
dah-BEHR el-kahl ah-daht ben-ay yis-rah-EL veh-ah-mahr-TA ah-LEH-hem k'doh-SHEEM tee-heh-yoo kee kah-DOHSH ah-NEE yah-VEH el-oh-hay-KHEM
This verse is a command from God to the Israelites. It begins with instructions to speak to the entire assembly of the children of Israel, and then delivers a message concerning holiness. It states that they should be holy because Yahveh, their God, is holy. 'El' denotes 'God', 'Adat' means 'assembly', 'Bnei' means 'children', 'Yisrael' is 'Israel', and 'Kadosh' means 'holy'. 'Eloheikhem' is 'your Gods'.
[LEV.19.3] A person shall respect his mother and his father, and you shall keep my Sabbaths. I am Yahveh, your Gods. [§]
ish immoo ve'aviv tirau ve'et shabbatay tishmoru ani Yahveh Elohimchem.
This verse contains a command to respect parents and keep the Sabbaths. "Ish" means man or person. "Immoo" means his mother. "Ve'aviv" means and his father. "Tirau" means you shall fear or respect. "Ve'et" is a particle often indicating the direct object. "Shabbatay" means my Sabbaths. "Tishmoru" means you shall keep. "Ani" means I. "Yahveh" is the proper name of God. "Elohim" means the Gods. "Chem" is a possessive pronoun meaning "your". Thus, "Elohimchem" means "your Gods".
[LEV.19.4] Do not turn to the gods, and do not make gods of molten images for yourselves. I, Yahveh, the Gods, am your Gods. [§]
al-tif-nu el-ha-e-lee-leem ve-e-lo-hay mas-say-kah lo ta-a-su la-chem a-nee Yahveh Elohim-chem.
This verse is a command against idolatry. "al-tif-nu" means "do not turn." "ha-e-lee-leem" means "the gods," referring to false gods. "ve-e-lo-hay mas-say-kah" means "and gods of molten images." "lo ta-a-su la-chem" means "you shall not make for yourselves." "a-nee Yahveh Elohim-chem" means "I, Yahveh, the Gods your Gods."
[LEV.19.5] And if you sacrifice a peace offering to Yahveh, you will sacrifice it for your acceptance. [§]
vekhi tizb'chu zevach shlamim layahveh lir'tsonechem tizb'chuho
This verse describes offering a peace offering to Yahveh. 'vekhi' means 'and if'. 'tizb'chu' is 'you will sacrifice'. 'zevach' means 'sacrifice'. 'shlamim' means 'peace offerings'. 'layahveh' means 'to Yahveh'. 'lir'tsonechem' means 'for your acceptance'. 'tizb'chuho' means 'you will sacrifice it'.
[LEV.19.6] On the day of your sacrifice, it will be eaten, and from tomorrow, and the remaining until the third day shall be burned in fire. [§]
Be-yohm ziv-chah-chem yey-eh-kel oo-mee-ma-charat veh-ha-no-tar ad-yohm ha-shlee-shee ba-esh yee-sah-ref.
This verse describes the regulations surrounding sacrificial offerings. It specifies how long the meat of the sacrifice may be eaten and what must be done with any leftovers. 'Ziv-chah-chem' refers to 'your sacrifice'. 'Yey-eh-kel' means 'will be eaten'. 'Mee-ma-charat' translates to 'from tomorrow'. 'Ha-no-tar' means 'the remaining'. 'Ad-yohm ha-shlee-shee' means 'until the third day'. 'Ba-esh yee-sah-ref' means 'in fire it will be burned'.
[LEV.19.7] And if the eating of it happens on the third day, it is an abomination and will not be accepted. [§]
ve-im he-ekhol ye-ekhel ba-yom ha-shlishi piggul hu lo ye-ratseh.
This verse discusses what happens if meat offered as a sacrifice is eaten on the third day. 've-im' means 'and if'. 'he-ekhol' means 'the eating/meat'. 'ye-ekhel' means 'it will be eaten'. 'ba-yom ha-shlishi' means 'on the third day'. 'piggul' refers to something that has become detestable or an abomination. 'hu' means 'it'. 'lo ye-ratseh' means 'it will not be accepted'.
[LEV.19.8] And whoever eats it will bear their guilt, for they have profaned the holiness of Yahveh. And that person will be cut off from their people. [§]
ve-okh-la-yo a-vo-no yi-sa, ki-et-ko-desh ye-ho-vah chi-lel, ve-nikh-ra-ta ha-ne-fesh ha-hee mei-am-meh-ha.
This verse discusses the consequences of consuming what is considered holy, but is actually an offering meant for a different purpose. It states that the one who consumes it will bear their iniquity, because they have profaned the holiness of Yahveh. As a result, that person will be cut off from their people.
[LEV.19.9] And in your reaping the harvest of your land, you shall not completely finish the corner of your field for reaping, and you shall not gather the gleanings of your harvest. [§]
oo-vekits-rekh-kem et-kitsir arts-khem lo tekhaleh pe-at sa-dekhah lik-tsor ve-leket kits-rekhah lo te-la-ket.
This verse discusses leaving portions of a harvest for the poor and those in need. The first part concerns not completely finishing the harvest of your land. The second part concerns not gathering the gleanings after the harvest. 'Kits' means to reap or harvest. 'Peah' refers to the corner of the field left unharvested. 'Leket' refers to the gleanings – individual stalks left behind during harvesting.
[LEV.19.10] You will not glean your vineyard, and you will not collect the dropped fruit of your vineyard. You will leave it for the poor and the stranger. I Yahveh am the Gods of you. [§]
vekarmkha lo teolel ufret karmkha lo telaket leani velager taazov otam ani Yahveh Elohimchem.
This verse outlines laws regarding the harvest. 'Karmkha' means 'your vineyard'. 'Teolel' means 'you will glean'. 'Fret karmkha' means 'the dropped fruit of your vineyard'. 'Telaket' means 'you will collect'. 'Leani' means 'for the poor'. 'Velager' means 'and the stranger'. 'Taazov otam' means 'you will leave them'. 'Ani Yahveh Elohimchem' means 'I Yahveh the Gods of you'.
[LEV.19.11] You shall not steal, and you shall not deceive, and you shall not lie to one another. [§]
lo tignovu ve-lo techashu ve-lo teshakru ish ba’amito
This verse consists of a series of negative commands. ‘Lo’ indicates ‘not’. ‘Tignovu’ is from the root ‘ganav’ meaning ‘to steal’. ‘Techashu’ comes from ‘kashar’ which means ‘to lie’ or ‘to deceive’. ‘Teshakru’ derives from ‘shakar’ which means ‘to lie’. ‘Ish’ means ‘person’ or ‘man’ and ‘ba’amito’ means ‘to his neighbor’ or ‘against his fellow’. The verse is a series of prohibitions against theft and dishonesty.
[LEV.19.12] And you shall not swear by my name falsely, and you have profaned the name of the Gods of you. I am Yahveh. [§]
ve-lo-ti-shave-u bi-shmee la-sha-ker ve-chi-lal-ta et-shem elo-hey-cha ani Yahveh
This verse contains a prohibition against misusing the name of God and a declaration of who is speaking. 've-lo-ti-shave-u' means 'and you shall not swear'. 'bi-shmee' means 'by my name'. 'la-sha-ker' means 'to falsehood' or 'falsely'. 've-chi-lal-ta' means 'and you have profaned'. 'et-shem elo-hey-cha' means 'the name of the Gods of you'. 'ani Yahveh' means 'I Yahveh'.
[LEV.19.13] You shall not oppress your neighbor, and you shall not steal. You shall not keep the wages of a hired worker with you until morning. [§]
lo ta'ashoq et re'echa ve lo tigzol lo talin pe'ulat sachir itcha ad boqer
This verse contains a series of prohibitions regarding fair treatment of one's neighbor and laborers. Let's break down each component: 'lo ta'ashoq' means 'you shall not oppress'. 'et re'echa' means 'your neighbor'. 've lo tigzol' means 'and you shall not steal'. 'lo talin' means 'you shall not keep overnight'. 'pe'ulat sachir' means 'the wages of a hired worker'. 'itcha' means 'with you'. 'ad boqer' means 'until morning'.
[LEV.19.14] Do not curse the deaf, and before the blind, do not put a stumbling block. And you shall fear from your Gods. I am Yahveh. [§]
lo-teqallel heresh velifnei iveir lo titen mikshol veyareta meelohecha ani Yahveh.
This verse contains instructions regarding how to treat the vulnerable. 'lo-teqallel' means 'do not curse'. 'heresh' means 'deaf'. 'velifnei' means 'and before'. 'iveir' means 'blind'. 'lo titen' means 'do not put'. 'mikshol' means 'a stumbling block'. 'veyareta' means 'and you shall fear'. 'meelohecha' means 'from your Gods'. 'ani' means 'I'. 'Yahveh' is the proper name of God.
[LEV.19.15] Do not do injustice in judgement. Do not show favor to the poor, and do not honor the great. With justice you shall judge your neighbor. [§]
lo-ta'asu 'avel ba-mishpat, lo-tissa panei-dal ve-lo tehadar panei-gadol be-tzedek tishpot 'amitechah.
This verse contains a series of prohibitions and a command regarding just judgement. "Lo-ta'asu" is a negative command meaning "do not do". "'avel" means "injustice" or "wrong". "Ba-mishpat" means "in judgement". "Lo-tissa" means "do not lift up" or "do not show favor to". "Panei-dal" means "the face of the poor". "Ve-lo tehadar" means "and do not honor". "Panei-gadol" means "the face of the great". "Be-tzedek" means "with justice". "Tishpot" means "you shall judge". "'Amitechah" means "your neighbor".
[LEV.19.16] You shall not go about as a gossip among your people. You shall not stand regarding the blood of your neighbor. I am Yahveh. [§]
lo-telech rachil be-am-mey-cha lo ta-amod al-dam re-e-cha ani Yahveh
This verse contains a series of prohibitions and then a declaration of who is speaking. "Lo-telech" means "you shall not go." "Rachil" means a gossip or rumor-monger. "Be-am-mey-cha" means "among your people." "Lo ta-amod" means "you shall not stand." "Al-dam" means "upon blood" or "regarding blood." "Re-e-cha" means "your neighbor." "Ani Yahveh" means "I am Yahveh."
[LEV.19.17] Do not hate your brother in your heart. You shall certainly rebuke your companion, and do not bear sin upon him. [§]
lo-tishnah et-ah-hee-kah bil-vah-vekha, ho-kheh too-khee-ahkh et-ah-mee-tekhah, ve-lo-tisah alav heyt.
This verse consists of commands about how to deal with offenses against you by another person. 'Lo tishnah' means 'do not hate'. 'Et ah-hee-kah' means 'your brother'. 'Bil-vah-vekha' means 'in your heart'. 'Hokheh tookhee-ahkh' means 'you shall certainly rebuke'. 'Et ah-mee-tekhah' means 'your companion'. 'Ve-lo tisah alav heyt' means 'and do not bear upon him sin'.
[LEV.19.18] You shall not take revenge, and you shall not bear a grudge against the children of your people. And you shall love your neighbor as yourself. I am Yahveh. [§]
lo-tee-kom ve-lo-tee-tor et-bnei am-mecha ve-ahav-ta lere-acha ka-mo-cha ani Yahveh
This verse contains instructions concerning revenge and loving one’s neighbor. "Lo-tee-kom" means "you shall not take revenge." "Lo-tee-tor" means "you shall not bear a grudge." "Et-bnei am-mecha" means "the children of your people." "Ve-ahav-ta lere-acha ka-mo-cha" means "and you shall love your neighbor as yourself." "Ani Yahveh" means "I am Yahveh."
[LEV.19.19] You shall keep my statutes. You shall not breed mixed kinds of livestock. You shall not sow mixed kinds in your field. And a garment of mixed linen and wool shall not come upon you. [§]
Et-chukkotai tishmeru, behemtcha lo tarbiu kilayim, sadekha lo tizra kilayim, u'veged kilayim sha'atnez lo ya'aleh aleicha.
This verse details laws concerning mixtures. "Et-chukkotai" indicates 'my statutes'. "Tishmeru" means 'you shall keep'. "Behemtcha" is 'your livestock'. "Lo tarbiu" means 'you shall not increase' or 'breed'. "Kilayim" refers to mixed kinds or hybrids. "Sadekha" is 'your field'. "Lo tizra" means 'you shall not sow'. "Kilayim" is again 'mixed kinds'. "U'veged" means 'and a garment'. "Sha'atnez" refers to a mixture of linen and wool. "Lo ya'aleh aleicha" means 'shall not come upon you'.
[LEV.19.20] And a man, if he lies with a woman in the act of sowing seed, and she is a slave pledged to another man, and the redemption was not paid for her, or freedom was not given to her, then a penalty she shall experience, they shall not put her to death, for she was not freed. [§]
ve-ish ki yishkav et-ishah shichvat-zera ve-hee shifchah necherfet le-ish ve-ha-pdeh lo nifdah-tah o chufshah lo nitan-lah bikoret tihyeh lo yumtu ki-lo chufshah
This verse concerns a situation where a man lies with a female slave who is pledged to another man. It discusses the consequences and potential penalties for such an act, differentiating between situations where the slave has been formally redeemed or granted freedom. The core issue revolves around the status of the slave and whether a monetary payment or act of manumission has taken place.
[LEV.19.21] And he shall bring his guilt offering to Yahveh, to the entrance of the tent of meeting, a male guilt offering. [§]
veh-ee-vee-ah et-ah-shah-moh le-yah-veh el-peh-tah oh-hel moh-ed, ale ash-ahm.
This verse describes bringing a guilt offering to Yahveh. 'Veh-ee-vee-ah' means 'and he shall bring'. 'Et-ah-shah-moh' means 'his guilt offering'. 'Le-yah-veh' means 'to Yahveh'. 'El-peh-tah' means 'to the entrance of'. 'Oh-hel moh-ed' means 'the tent of meeting'. 'Ale' means 'a male'. 'Ash-ahm' means 'guilt offering'.
[LEV.19.22] And the priest shall make atonement for him with the ram of the guilt offering before Yahveh for his sin which he sinned, and he will be forgiven to him from his sin which he sinned. [§]
vekhiper alav hakohen be'eil ha'asham lifnei Yahveh al-chatato asher chata venisla'ch lo mechata'to asher chata.
This verse describes the process of atonement for a sin. 'vekhiper' means 'and he shall make atonement'. 'alav' means 'on him'. 'hakohen' means 'the priest'. 'be'eil ha'asham' means 'with the ram of the guilt offering'. 'lifnei Yahveh' means 'before Yahveh'. 'al-chatato' means 'for his sin'. 'asher chata' means 'which he sinned'. 'venisla'ch lo' means 'and he will be forgiven to him'. 'mechata'to' means 'from his sin'.
[LEV.19.23] And when you come to the land and you plant every fruit tree, and you remove its uncircumcision of its fruit, three years it will be to you uncircumcised; you shall not eat. [§]
vekhi tavou el ha’aretz uneta’tem kol etz ma’achal va’ar’altem ar’lato et peri’o shalosh shanim yih’yeh lachem arelim lo ye’achel.
This verse details laws regarding fruit trees after entering the land. 'vekhi tavou' means 'and when you come'. 'el ha’aretz' means 'to the land'. 'unta’tem' means 'you plant'. 'kol etz ma’achal' means 'every tree of eating' (fruit tree). 'va’ar’altem ar’lato' means 'and you remove its foreskin' (uncircumcise it). 'et peri’o' means 'its fruit'. 'shalosh shanim' means 'three years'. 'yih’yeh lachem arelim' means 'it will be to you uncircumcised'. 'lo ye’achel' means 'you shall not eat'.
[LEV.19.24] And in the fourth year, all of its fruit will be holy, offerings to Yahveh. [§]
oo-vah-shah-nah hah-re-bee-ee-t yih-yeh khol-pree-yo koh-desh hee-loo-leem lah-yah-veh.
This verse discusses the fourth year of a fruit tree’s growth. In the fourth year, all of its fruit is to be considered holy, offerings to Yahveh. "Pree" means fruit. "Kohdesh" means holy. "Hee-loo-leem" means offerings. "Lah-yah-veh" means to Yahveh.
[LEV.19.25] And in the fifth year, you will eat its fruit, to add to your harvest. I am Yahveh, the Gods of you. [§]
uvas-shanah ha-chamishit to-ekhlu et-pree-yo le-hosif la-khem te-vu-ato ani Yahveh Eloheykhem
This verse discusses the fruit of newly planted trees. It states that in the fifth year, they are to eat the fruit, adding it to their harvest. The verse concludes with a declaration of who is speaking: Yahveh, the Gods of them.
[LEV.19.26] You shall not eat upon the blood, you shall not practice divination, and you shall not practice sorcery. [§]
lo tokkhlu al-hadam, lo tenachshu v'lo te'onenu.
This verse contains a series of prohibitions. 'Lo tokkhlu' means 'you shall not eat'. 'Al-hadam' means 'upon the blood'. 'Lo tenachshu' means 'you shall not practice divination'. 'V'lo te'onenu' means 'and you shall not practice sorcery'.
[LEV.19.27] Do not round the corners of your head, and do not destroy the corners of your beard. [§]
Lo takifu pe’at rosh’chem v’lo tashchit et pe’at z’kanecha.
This verse contains a series of commands regarding hair. ‘Lo takifu’ means ‘do not round’ or ‘do not mar’. ‘Pe’at rosh’chem’ refers to ‘the corners of your head’ (specifically, the sidelocks). ‘V’lo tashchit’ means ‘and do not destroy’. ‘Pe’at z’kanecha’ refers to ‘the corners of your beard’ (also sidelocks, but of the beard). The verse is instructing people not to alter the shape of their hair or beard in a certain way.
[LEV.19.28] And you shall not make any cuttings upon yourselves for the dead, nor print any marks upon you. I am Yahveh. [§]
veseret lanefesh lo titnu bibsarechem uktovet ka'aka lo titnu bakehem ani Yahveh.
This verse prohibits marking the body with any kind of marking or tattoo. 'Seret' refers to a cut or marking on the flesh. 'Ktovet ka'aka' refers to a written mark, specifically a tattoo. The verse concludes with a declaration of identity from Yahveh.
[LEV.19.29] Do not profane your daughter for whoredom, and do not let the land commit adultery, for the land is full of impurity. [§]
al-t’chalel et-bitcha l’haznotah v’lo-tizneh ha’aretz umale’ah ha’aretz zimah
This verse contains several key words. "Al" means "not". "T’chalel" means "to profane". "Et" is a grammatical marker with no direct translation. "Bitcha" means "your daughter". "L’haznotah" means "for whoredom". "V’lo" means "and not". "Tizneh" means "to commit adultery". "Ha’aretz" means "the land". "Umale’ah" means "and is full". "Ha’aretz" (again) means "the land". "Zimah" means "lechery", "fornication", or "impurity". Therefore, the verse instructs not to profane your daughter for whoredom, and not to let the land commit adultery, as the land is full of impurity.
[LEV.19.30] You shall keep my sabbaths, and you shall revere my sanctuaries. I am Yahveh. [§]
et-shab-bot-tai tish-mo-ru oo-mik-dash-ai tee-ra-oo a-nee Yahveh
This verse consists of several parts. "et" is a grammatical particle marking the direct object. "shab-bot-tai" is the plural possessive form of "shabbat" meaning sabbaths. "tish-mo-ru" is a verb meaning "you shall keep". "oo" means "and". "mik-dash-ai" is the plural possessive form of "mikdash" meaning my sanctuaries. "tee-ra-oo" means "you shall revere". "a-nee" means "I". "Yahveh" is the proper name of God.
[LEV.19.31] Do not turn to those who practice divination, and do not seek those who inquire of spirits. Do not seek to defile yourselves through them. I am Yahveh, the Gods of you. [§]
al-tif-nu el-ha-o-vot ve-el-ha-yid-do-nim, al-tevak-shu le-ta-meh ba-hem, ani Yahveh Eloheikhem.
This verse contains instructions not to turn to those who practice divination or seek impurity through them. It concludes with a declaration of who is speaking: Yahveh, the Gods of you.
[LEV.19.32] Because of grayness, rise, and you shall honor the face of an old man, and you shall fear from your Gods. I am Yahveh. [§]
mipenei seivah takum vehadar'ta penei zaken veyare'ta me'elohei'cha ani yahveh.
This verse contains a series of instructions and a declaration of identity. 'Mipenei' means 'because of' or 'before'. 'Seivah' means 'grayness' or 'old age'. 'Takum' is a command meaning 'rise'. 'Vehadar'ta' means 'and you shall honor'. 'Penei zaken' means 'the face of an old man'. 'Veyare'ta' means 'and you shall fear'. 'Me'elohei'cha' means 'from your Gods'. 'Ani yahveh' means 'I am Yahveh'.
[LEV.19.33] And if a stranger dwells with you in your land, you shall not oppress him. [§]
vekhi yagur itcha ger bearatzchem lo tonu oto.
This verse concerns how to treat a stranger ('ger') living amongst the Israelites in their land ('eretz'). 'Vekhi' introduces a conditional statement - 'and if'. 'Yagur' means 'to dwell' or 'to sojourn'. 'Itcha' means 'with you'. 'Bearatzchem' means 'in your land'. 'Lo tonu oto' means 'do not oppress him'.
[LEV.19.34] As one of your citizens shall the stranger be to you, the stranger who resides with you, and you shall love him as yourself, because strangers you were in the land of Egypt. I am Yahveh, the Gods of you. [§]
ke-ezrach mi-chem yihyeh la-chem ha-ger ha-ger it-chem ve-ahav-ta lo ka-mo-cha ki-gerim hayitem be-eretz mitzrayim ani Yahveh Elohim-chem.
This verse instructs to treat the stranger (resident alien) as a native-born citizen. It calls for loving the stranger as oneself, drawing a parallel to the Israelites’ own experience as strangers in Egypt. The speaker identifies as Yahveh, the Gods of them.
[LEV.19.35] You shall not do injustice in the judgement, in the measure, in the weight, and in the volume. [§]
lo-ta-a-suh a-vel bah-mish-paht bah-mid-dah bah-mish-qahl oo-bahm-soh-rah
This verse consists of several words. 'Lo' means 'not'. 'Ta-a-suh' is a command form meaning 'you shall do'. 'A-vel' means 'injustice' or 'wrong'. 'Bah-mish-paht' means 'in the judgement'. 'Bah-mid-dah' means 'in the measure'. 'Bah-mish-qahl' means 'in the weight'. 'Oo-bahm-soh-rah' means 'and in the volume'. The verse is a command prohibiting injustice in various forms of measurement and legal proceedings.
[LEV.19.36] Scales of justice, stones of justice, a standard dry measure of justice, and a hin of justice shall be yours. I am Yahveh, the Gods of you, who brought you out of the land of Egypt. [§]
mo-znei tsedek avnei-tsedek ei-fat tsedek vehin tsedek yihyeh lakhem ani YHWH Eloheihem asher hotzeiti etkhem me'eretz mitzrayim.
This verse describes standards of justice and righteousness. "Moznei" means scales, "avnei" means stones, "eifat" means a standard dry measure, and "hin" is a liquid measure. "Tzedek" consistently means justice or righteousness. The verse states these measures and standards *of* justice will be yours. Then it identifies the speaker as Yahveh, the Gods of you, who brought you out of the land of Egypt.
[LEV.19.37] And you shall keep all my statutes and all my judgements, and you shall do them. I am Yahveh. [§]
oo-sh’mar-tem et-kol-hoo-kot-tai v’et-kol-mish-pa-tai va-a-see-tem o-tam a-nee Yahveh.
This verse contains several elements. 'oo-sh’mar-tem' means 'and you shall keep'. 'et' is a direct object marker. 'kol' means 'all'. 'hoo-kot-tai' means 'my statutes'. 'v’et' means 'and'. 'mish-pa-tai' means 'my judgements'. 'va-a-see-tem' means 'and you shall do'. 'o-tam' means 'them'. 'a-nee' means 'I'. 'Yahveh' is the name of God.
LEV.20
[LEV.20.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.20.2] And to the children of Israel you shall say, every man, every man from the children of Israel and from the foreigner who resides in Israel, whoever gives from his offspring to Molech, death he shall die. The people of the land shall stone him with stones. [§]
ve-el-be-nei yis-ra-el to-mar, ish ish mi-be-nei yis-ra-el u-min-ha-ger ha-ger be-yis-ra-el asher yiten mizara-o la-mo-lech mot yu-mat, am ha-aretz yirgemu-hu ba-aven.
This verse is a commandment regarding the worship of Molech. It addresses the people of Israel and the foreigners residing among them. It states that anyone, whether Israelite or foreigner, who gives their offspring to Molech will be put to death, and the people of the land will stone them to death.
[LEV.20.3] And I will turn my face away from that man, and I will destroy him from among his people, for from his offspring he gave to Molech, in order to defile my sanctuary and to profane my holy name. [§]
va-ani etten et-panai ba-ish ha-hu ve-hichrati oto mi-kerev ammo ki mi-zar'o natan la-mollech le-ma'an tame et-mikdashi u-le-challel et-shem kadshi.
This verse describes God's reaction to someone who has given their offspring to Molech, thereby defiling the sanctuary and profaning God’s holy name. 'Va-ani' means 'and I'. 'Etten' means 'I will give'. 'Et-panai' means 'my face' (idiomatically, 'my favor' or 'my presence'). 'Ba-ish ha-hu' means 'to that man'. 'Ve-hichrati' means 'and I will destroy'. 'Oto' means 'him'. 'Mi-kerev ammo' means 'from among his people'. 'Ki' means 'for'. 'Mi-zar'o' means 'from his seed'. 'Natan' means 'gave'. 'La-mollech' means 'to Molech'. 'Le-ma'an' means 'in order to'. 'Tame' means 'to defile'. 'Et-mikdashi' means 'my sanctuary'. 'U-le-challel' means 'and to profane'. 'Et-shem kadshi' means 'my holy name'.
[LEV.20.4] And if the hidden things cause the people of the land to close their eyes from that man, in giving his offspring to Molech, in order not to put him to death. [§]
ve-im ha-elem ya'elimu am ha-aretz et-eineihem min-ha-ish ha-hu be-tito mizar'o la-molech le-bil-ti hamit oto.
This verse describes a scenario where the people of the land close their eyes to a man who gives his offspring to Molech, specifically to prevent his execution. "Elem" refers to hidden things or secrecy. "Molech" is a deity associated with child sacrifice. The verse implies a conspiracy of silence to protect someone engaging in this practice.
[LEV.20.5] And I will set my face against that man and his family, and I will cut him off, and all the fornicators after him, to commit fornication after Molech from among his people. [§]
vesamti ani et panai baish hahu ubemishpachto vehikrati oto veet kol hazonim acharav liznot acharei hamolech mikerev amam.
This verse describes God's judgement against someone and their family for worshipping Molech. 'vesamti ani et panai' literally means 'and I will set my face'. This is an idiom meaning to direct judgement or wrath towards someone. 'baish hahu' is 'that man'. 'ubemishpachto' is 'and his family'. 'vehikrati oto' means 'and I will cut him off'. 'veet kol hazonim acharav' is 'and all the fornicators after him'. 'liznot acharei hamolech' means 'to commit fornication after Molech', or to worship Molech through sexual rites. 'mikerev amam' means 'from among his people'.
[LEV.20.6] And the person who turns to those who summon spirits and to the mediums, to commit spiritual adultery after them, then I will set my face against that person and I will destroy him from among his people. [§]
veha-nefesh asher tifneh el-ha-oboth ve-el-ha-yiddeonim liznot achareihem ve-natatti et-panai ba-nefesh ha-hua ve-hicherati oto mikerev ammo
This verse discusses the consequences of turning to mediums and necromancers. 'Nefesh' generally means 'soul' or 'life,' but in this context it is best understood as 'person'. 'Oboth' refers to those who summon spirits, and 'Yiddeonim' refers to mediums or those who divine the future. 'Liznot achareihem' means 'to go astray after them' or 'to commit spiritual adultery with them'. 'Panai' means 'my face' and represents God’s presence and favor. 'Hicherati oto' means 'I will cut him off', or 'I will destroy him'. 'Mikerev ammo' means 'from among his people'.
[LEV.20.7] And you shall sanctify yourselves, and you shall be holy ones, for I, Yahveh, am your Gods. [§]
veeheetkadeeshtem veheeyitem kedoshim kee anee Yahveh Eloheekhem.
This verse is a command to become holy. "Veeheetkadeeshtem" means "and you shall sanctify yourselves". "Veheeyitem" means "and you shall be". "Kedoshim" means "holy ones". "Kee" means "because" or "for". "Anee" means "I". "Yahveh" is the proper name of God. "Eloheekhem" means "your Gods".
[LEV.20.8] And you will keep my statutes, and you will do them. I am Yahveh, sanctifying you. [§]
oo-sh'mar-tem et-hoo-ko-tai va-ah-seem o-tam ah-nee Yahveh m'kad-dish-chem
This verse contains several components. 'oo-sh'mar-tem' means 'and you will keep'. 'et-hoo-ko-tai' translates to 'my statutes'. 'va-ah-seem o-tam' means 'and you will do them'. 'ah-nee' signifies 'I'. 'Yahveh' is the proper name of God. Finally, 'm'kad-dish-chem' means 'sanctifying you'.
[LEV.20.9] For anyone who curses his father and his mother shall surely be put to death. His father and his mother he has cursed, his blood is upon him. [§]
ki-ish ish asher yekallel et-aviv ve-et-imo mot yumat, aviv ve-imo kilel damav bo.
This verse discusses the penalty for cursing one’s parents. 'Ki' means 'for' or 'because'. 'Ish ish' is a construction emphasizing 'anyone'. 'Asher' means 'who' or 'that'. 'Yekallel' means 'will curse'. 'Et' is a direct object marker. 'Aviv' means 'his father'. 'Ve' means 'and'. 'Imo' means 'his mother'. 'Mot yumat' means 'shall surely be put to death'. 'Kilel' means 'has cursed'. 'Damav' means 'his blood'. 'Bo' means 'upon him'.
[LEV.20.10] And a man who commits adultery with a woman who is the wife of a man, who commits adultery with his neighbor’s wife, shall be put to death; the adulterer and the adulteress shall be put to death. [§]
ve-ish asher yin'af et-eshet ish asher yin'af et-eshet re'ehuhu mot-yumat han-no'ef ve-han-no'efet.
This verse discusses adultery. 'Ish' means man. 'Eshet' means wife. 'Re'ehuhu' means his neighbor. 'Mot-yumat' is a command for death. 'Han-no'ef' means the adulterer (male) and 'han-no'efet' means the adulteress (female). The verse is stating a penalty for adultery.
[LEV.20.11] And a man who lies with his father's wife has uncovered the nakedness of his father. They, both of them, shall surely be put to death; their blood is on them. [§]
ve-ish asher yishkav et-eshet aviv ervat aviv gilah mot-yumat-u shneihem dmeihem bam.
This verse discusses the prohibition of incest, specifically a man lying with his father's wife. "ve-ish" means "and a man". "asher" is a relative pronoun meaning "who" or "that". "yishkav" means "he will lie" (in a sexual context). "et-eshet aviv" means "with his father's wife". "ervat aviv" means "the nakedness of his father". "gilah" means "he uncovered" or "he revealed". "mot-yumat-u" means "they shall surely be put to death". "shneihem" means "both of them". "dmeihem" means "their blood". "bam" means "on them".
[LEV.20.12] And a man who lies with his future daughter-in-law, death they shall be put to death, both of them. They will bring their blood upon themselves. [§]
ve-ish asher yishkab et-kallato mot yumtu shneihem tevel asu dmeihhem bam.
This verse concerns a man who lies with his future daughter-in-law. 'Ish' means man. 'Asher' is a relative pronoun meaning 'who' or 'that'. 'Yishkab' means to lie with, in a sexual sense. 'Et' is a grammatical marker with no direct translation. 'Kallato' means his future daughter-in-law. 'Mot' means death. 'Yumtu' means they shall be put to death. 'Shneihem' means both of them. 'Tevel' means they will bring. 'Asu' means they will do. 'Dmeihhem' means their blood. 'Bam' means in them.
[LEV.20.13] And a man who lies with a male, the beds of a woman they have done, an abomination they have done, they two. Death they shall be put to death; their blood is upon them. [§]
ve-ish asher yishkav et-zachar mishkovei isha to'evah asu shneihem mot yumatu demeihem bam.
This verse concerns sexual relations between men. 'Ish' means 'man'. 'Zachar' means 'male'. 'Mishkovei isha' literally translates to 'beds of a woman', referring to the sexual act. 'To'evah' means 'abomination'. 'Shneihem' means 'they two'. 'Mot' means 'death'. 'Yumatu' means 'they shall be put to death'. 'Demeihem' means 'their blood'. 'Bam' means 'in them'.
[LEV.20.14] And a man who takes a woman and her mother, it is lewdness. They shall burn him and them in the fire, and lewdness shall not be among you. [§]
ve-ish asher yikach et-ishah ve-et-imah zimah hee ba-esh yisrefu oto ve-ethen velo-tihyeh zimah betochchem.
This verse discusses an unlawful sexual relationship. Specifically, it addresses a man who takes a woman and her mother. 'Zimah' refers to a lewd act, or sexual immorality. The consequence for this act is burning, encompassing both the man and the women involved. The verse concludes by stating that such acts should not exist among the people.
[LEV.20.15] And a man who gives his lying with an animal, dying he shall be put to death, and the animal you shall kill. [§]
ve-ish asher yitten shkavto bivhemah mot yumat ve-et habhemah taharogu
This verse discusses the prohibition of bestiality. 'Ish' means 'man'. 'Asher' indicates a relative clause, 'who'. 'Yitten' means 'gives' or 'places'. 'Shkavto' refers to 'his lying', meaning sexual intercourse. 'Bivhemah' means 'with an animal'. 'Mot yumat' means 'dying he shall be put to death'. 'Ve-et habhemah' means 'and the animal'. 'Taharogu' means 'you shall kill'.
[LEV.20.16] And a woman who approaches any animal for sexual relations with it, you shall kill the woman and the animal. They shall be put to death; their blood is upon them. [§]
veh-ee-shah ah-sher tee-kar-av el-kol-beh-heh-mah leh-reev-ah oh-tah-h veh-harag-tah et-hah-ee-shah veh-et-hah-beh-heh-mah moot yoo-mah-too deh-may-hem bahm.
This verse discusses a forbidden sexual act with an animal. 'Ishah' means woman. 'Behemah' means animal. 'Lereevah' refers to sexual relations. 'Harag' means to kill. 'Moot' means death. 'Demeyhem' means their blood, and 'bam' means in them.
[LEV.20.17] And a man who takes his sister, the daughter of his father or the daughter of his mother, and sees her nakedness, and she sees his nakedness, this is not grace, but they shall be cut off before the eyes of their people. The nakedness of his sister he revealed, his iniquity he shall bear. [§]
Ve-ish asher yikach et achoto bat-aviv o bat-imo ve-ra'ah et ervata'h ve-hee tir'eh et ervato chessed hu ve-nichretu le-einei benei amam ervat achoto gilah avono yissa.
This verse discusses the forbidden relationship of a man taking his sister, whether the daughter of his father or the daughter of his mother, and seeing her nakedness, and she seeing his. It states that such an act is not grace, but a cutting off before the eyes of their people, revealing the nakedness of his sister, and he will bear his iniquity.
[LEV.20.18] And a man who lies with a menstruating woman and uncovers her nakedness, uncovering her source, and she uncovers the source of her blood, then both of them will be cut off from among the people. [§]
veh-eesh ah-sher yish-kahv et-ish-shah dah-vah ve-gil-lah et-erv-a-tah et-me-kor-ah heh-er-ah ve-hee gil-tah et-me-kor dah-may-ah ve-nikh-re-tu shnei-hem mi-keh-rev ah-mahm
This verse discusses the consequences of sexual relations with a woman during her menstrual cycle. It details the act itself and then specifies the penalty for both individuals involved. 'Veh-eesh' means 'and a man'. 'Ah-sher' means 'who'. 'Yish-kahv' means 'will lie with'. 'Et-ish-shah' means 'with the woman'. 'Dah-vah' means 'menstruating'. 'Ve-gil-lah' means 'and uncovered'. 'Et-erv-a-tah' means 'her nakedness'. 'Et-me-kor-ah' means 'her source'. 'Heh-er-ah' means 'uncovered it'. 'Ve-hee' means 'and she'. 'Gil-tah' means 'uncovered'. 'Et-me-kor' means 'the source'. 'Dah-may-ah' means 'of her blood'. 'Ve-nikh-re-tu' means 'and they will be cut off'. 'Shnei-hem' means 'both of them'. 'Mi-keh-rev' means 'from among'. 'Ah-mahm' means 'the people'.
[LEV.20.19] And the nakedness of your mother’s sister and your father’s sister you shall not reveal, for they have uncovered the iniquity of their flesh and they will bear its consequence. [§]
ve'ervat akhot im'kha va'akhot avikha lo tegalleh ki et shearo he'arah avonam yiss'u.
This verse discusses forbidden sexual relations. 'Ervat' refers to the nakedness or intimate parts, but carries the meaning of forbidden sexual connection. 'Akho't' means sister. 'Im'kha' means 'your mother'. 'Avikha' means 'your father'. 'Lo tegalleh' means 'you shall not reveal' - in this context, meaning 'you shall not uncover' or 'you shall not have sexual relations with'. 'Ki' means 'for' or 'because'. 'Et shearo' refers to 'all of their remaining flesh'. 'He'arah' means 'to uncover'. 'Avonam' means 'their iniquity' or 'their wrongdoing'. 'Yissa'u' means 'they will bear'. The verse refers to the consequences of incestuous acts.
[LEV.20.20] And a man who lies with his aunt has revealed the sexual relations with his aunt. Their sin they will bear, naked ones they will die. [§]
ve-ish asher yishchak av-dodato ervat dodo gilah chetam yisu aruirim yamutu
This verse discusses the forbidden sexual relationship between a man and his aunt. 'Ish' means man. 'Asher' indicates 'who'. 'Yishchak' means 'lie with' in a sexual context. 'Dodato' is 'his aunt'. 'Ervat' is 'nakedness', but functions here as 'sexual relations with'. 'Dodo' means 'his aunt' again. 'Gilah' means 'revealed'. 'Chetam' means 'their sin'. 'Yisu' means 'they will bear'. 'Aruirim' means 'naked ones', referring to those exposed by their sin. 'Yamutu' means 'they will die'.
[LEV.20.21] And a man who takes his brother’s wife is ritually impure; he has revealed the nakedness of his brother. They will be without descendants. [§]
ve-ish asher yiqach et-eshet achiv niddah hee ervat achiv gilah aririm yihyu.
This verse discusses the prohibition of a man taking his brother’s wife while his brother is still living. The first part establishes the condition – a man who takes his brother’s wife. The second part declares this woman ‘niddah’ – ritually impure, and reveals his brother’s nakedness. The final part states that they shall be ‘aririm’ – cut off, or childless.
[LEV.20.22] And you will keep all my statutes and all my judgments, and you will do them, and the land will not reject you which I bring you there to dwell in it. [§]
oo-sh’mar-tem et-kol-hoo-kot-tai v’et-kol-mish-pat-ai va-a-see-tem otam v’lo-tak-ee et-chem ha-ah-retz a-sher a-nee may-veev et-chem sha-mah la-shev-et bah.
This verse consists of instructions regarding obedience to divine law and the consequences of disobedience. It details that if the people keep the laws and ordinances, the land to which Yahveh brings them will not reject them. The verse uses several key terms: ‘shamar’ meaning ‘to keep’ or ‘to guard’, ‘chukkot’ meaning ‘statutes’ or ‘ordinances’, ‘mishpatim’ meaning ‘judgments’ or ‘laws’, ‘taqee’ meaning ‘to spew out’ or ‘to reject’, and ‘ha-aretz’ meaning ‘the land’.
[LEV.20.23] And you shall not go in the customs of the nation that I am sending from before you, for they did all these things and I was disgusted in them. [§]
v'lo tekhlkhu b'chukkot ha'goy asher ani m'shaleakh mip'neikhem ki et khol eleh asu va'akutz bam.
This verse discusses not following the customs of other nations. 'v'lo' means 'and not'. 'tekhlkhu' is 'you will walk' or 'you will go'. 'b'chukkot' means 'in the statutes/customs'. 'ha'goy' is 'the nation/gentile'. 'asher' is 'that/which'. 'ani' means 'I'. 'm'shaleakh' is 'I am sending'. 'mip'neikhem' means 'before you/from before you'. 'ki' means 'for/because'. 'et' is a grammatical marker with no direct translation, indicating a definite object. 'khol' means 'all'. 'eleh' means 'these'. 'asu' means 'they did'. 'va'akutz' means 'and I was disgusted/loathed'. 'bam' means 'in them'.
[LEV.20.24] And I said to you, you will possess the land of their inheritance, and I will give it to you to inherit, a land flowing with milk and honey. I am Yahveh, the Gods your God, the one who has distinguished you from the peoples. [§]
va’omar lakhem atem tirshu et admatam va’ani etnenah lakhem lareshet otah eretz zavat challav udevash ani Yahveh Eloheikhem asher hivdalati etkhem min ha’ammim.
This verse is a promise made by Yahveh, the God of Israel, to the Israelites. It states that they will inherit the land of their enemies and that this land is one flowing with milk and honey. The verse concludes with a declaration of Yahveh’s identity as their God, and his act of separating them from other peoples.
[LEV.20.25] And you shall distinguish between the animal that is pure and the animal that is impure, and between the bird that is impure and the bird that is pure. And you shall not make yourselves unclean with the animal or the bird or with any living thing that moves on the earth, which I have distinguished for you to be unclean. [§]
ve-hiv-dal-tem beyn-ha-be-he-mah ha-te-ho-rah la-te-me-ah, u-veyn-ha-of ha-ta-me la-ta-hor, ve-lo-ti-shak-tzu et-naf-sho-tey-chem ba-be-he-mah u-va-of u-ve-chol asher tir-mos ha-a-da-mah asher-hiv-dal-ti la-chem le-ta-meh.
This verse details distinctions to be made between animals and birds, categorizing them as pure or impure. It instructs against defiling yourselves with these creatures, specifying all that moves on the earth which have been distinguished as impure for you.
[LEV.20.26] And you will be holy ones to me, for holy am I, Yahveh, and I will separate you from the peoples to be to me. [§]
vee-hee-tem lee ked-o-sheem kee kah-dosh ah-nee Yahveh vah-av-deel et-chem mee-han-ah-meem lee-hee-ot lee.
This verse speaks of being set apart as holy to God. "vee-hee-tem" means "and you will be." "lee" means "to me." "ked-o-sheem" means "holy ones." "kee" means "for." "kah-dosh" means "holy." "ah-nee" means "I." "Yahveh" is the proper name of God. "vah-av-deel" means "and I will separate." "et-chem" means "you." "mee-han-ah-meem" means "from the peoples." "lee-hee-ot" means "to be." "lee" again means "to me."
[LEV.20.27] And a man or a woman, if there is among them a spirit medium or one who has a familiar spirit, they shall surely be put to death. They shall be stoned with stones, and their blood shall be upon them. [§]
ve-ish o-isha ki-yi-hyeh ba-hem ov o yid-deh-nee mot yoo-ma-too ba-even yir-geh-moo o-tam de-mei-hem ba-hem.
This verse discusses the penalty for practicing divination or sorcery. 'Ish' and 'isha' mean man and woman respectively. 'Ov' refers to a spirit medium or necromancer. 'Yid-deh-nee' refers to one who has a familiar spirit. The verse states that anyone, male or female, who engages in these practices shall surely be put to death, stoned by the community, and their blood shall be upon them.
LEV.21
[LEV.21.1] And Yahveh said to Moses, "Tell the priests, the sons of Aaron, and you shall say to them, 'Let not a person become impure through his people.' [§]
Va-yo-mer Yahveh el-Mosheh emor el-ha-kohanim benei Aharon ve-amarta alehem le-nefesh lo yitamma be-amam.
This verse is a command from Yahveh to Moses, instructing him to speak to the priests, the sons of Aaron. The message concerns ritual purity; specifically, a priest should not become ritually impure through contact with the people.
[LEV.21.2] But only to his relative, the near to him, to his mother and to his father, and to his son and to his daughter, and to his brother. [§]
ki im-lish'eiro hakarov elav le'imo ule'aviv ulevno ulevito ule'achiv.
This verse discusses to whom a man owes a debt. 'Ki im' means 'but only'. 'Lish'eiro' means 'to his relative'. 'Hakarov elav' means 'the near to him'. 'Le'imo ule'aviv' means 'to his mother and to his father'. 'Ulevno ulevito' means 'and to his son and to his daughter'. 'Ule'achiv' means 'and to his brother'.
[LEV.21.3] And to his virgin sister, the one close to him, who has not been for a man, impurity will come to her. [§]
v'la'akhotoh ha'betulah ha'kerovah elav asher lo haytah le'ish lah yitamah
This verse concerns the defilement of a virgin sister who is closely related to a man, and who has not known a man. The verse details the ritual impurity she experiences.
[LEV.21.4] The male person will not be defiled among his people for the congregation. [§]
lo yitamma ba'al b'amav lehakhaloh
This verse comes from Numbers 19:13. 'Lo' means 'not'. 'Yitamma' is a verb meaning 'to be defiled'. 'Ba'al' in this context refers to a male person. 'B'amav' translates to 'among his people'. 'Lehakhaloh' means 'for the assembly', or 'for the congregation'. The verse is giving instructions regarding ritual purity, specifically who is considered defiled and thus prohibited from participating in communal religious activities.
[LEV.21.5] They shall not make themselves bald on their heads, and they shall not shave the corners of their beards, and they shall not make gashes in their flesh. [§]
lo-yikrachu kar’cha b’rosham u-pe’at z’qanam lo y’gal’chu u-viv’saram lo yisht’ru saratet.
This verse contains several commands regarding mourning practices. ‘Lo yikrachu kar’cha’ means ‘they shall not make baldness.’ ‘B’rosham’ means ‘on their heads.’ ‘U-pe’at z’qanam’ means ‘and the corners of their beards.’ ‘Lo y’gal’chu’ means ‘they shall not shave.’ ‘U-viv’saram’ means ‘and in their flesh.’ ‘Lo yisht’ru saratet’ means ‘they shall not make gashes.’ The verse is directed at people who are mourning a death.
[LEV.21.6] You shall be holy to the Gods, and you shall not profane the name of the Gods. For truly, the fire offerings to Yahveh are the bread of the Gods, and they are holy. [§]
kadoshim yihyu leElohehem velo yehalelu shem Elohehem ki et-ishei Yahveh lechem Elohehem hem makrivim vehayu kodesh.
This verse discusses holiness and offerings. 'Kadoshim' means holy ones. 'Elohehem' is 'their Gods'. 'Yehalelu' means to profane. 'Shem' means name. 'Ishei' means fire/offering. 'Lechem' means bread. 'Kodesh' means holiness/sacredness. The verse essentially states that people should be holy to their Gods and not profane the name of their Gods, because the offerings to Yahveh, the God of Israel, are considered the bread of their Gods, and thus, sacred.
[LEV.21.7] A woman who is a prostitute and a defiled woman they shall not take, and a woman divorced from her husband they shall not take, for he is holy to the Gods. [§]
ish-ah zon-ah vakhala-lah lo yik-kakh-u ve-ish-ah geru-shah mei-ish-ah-h lo yik-kakh-u ki-kadosh hu le-elo-hayv
This verse deals with restrictions on who a man may marry. 'Ishah' means woman. 'Zonah' means prostitute or harlot. 'Vakhala-lah' means a damaged one, often referring to one who has been defiled. 'Lo yik-kakh-u' means they shall not take (her). 'Gerushah' means divorced. 'Me-ish-ah-h' means from her husband. 'Ki' means for, because. 'Kadosh' means holy, set apart. 'Hu' means he. 'Le-elo-hayv' means to the Gods.
[LEV.21.8] And you shall sanctify it, because it is the bread of your Gods that is offered. Holy it will be to you, because holy am I Yahveh, sanctifying you. [§]
vekiddashto khee et lechem eloheykha hu makreev kadosh yihyeh lach khee kadosh anee Yahveh mekaddishchem.
This verse discusses the offering of bread to ‘the Gods’ and emphasizes holiness. ‘Vekiddashto’ means ‘and you shall sanctify it.’ ‘Khee’ means ‘because’ or ‘for.’ ‘Et’ is a grammatical particle marking the definite object. ‘Lechem’ means ‘bread.’ ‘Eloheykha’ means ‘your Gods.’ ‘Hu makreev’ means ‘it is offered.’ ‘Kadosh yihyeh lach’ means ‘holy it will be to you.’ ‘Kadosh anee Yahveh’ means ‘holy am I Yahveh.’ ‘Mekaddishchem’ means ‘sanctifying you.’
[LEV.21.9] And the daughter of a man, a priest, if she becomes unclean by committing adultery with her father, she profanes, and she shall be burned with fire. [§]
u-vat 'ish kohen ki techel liznot et-avihah hi mechallelet ba'esh tissaref.
This verse discusses the consequences for a daughter of a priest who commits adultery with her father. 'U-vat' means 'and the daughter'. 'Ish' means 'man' or 'person'. 'Kohen' is 'priest'. 'Ki' means 'for' or 'if'. 'Techel' means 'to be unclean'. 'Liznot' means 'to commit adultery'. 'Et-avihah' means 'with her father'. 'Hi mechallelet' means 'she profanes'. 'Ba'esh tissaref' means 'she shall be burned with fire'.
[LEV.21.10] And the great priest from his brothers, upon whose head is poured the oil of anointing and whose hand is filled to put on the garments, his head shall not be disheveled, and his garments shall not be torn. [§]
veha-kohen ha-gadol me-echav asher-yutzak al-rosho shemen ha-mishcha u-mileh et-yado liv-losh et-ha-begadim et-rosho lo yifrah u-begadav lo yifrom.
This verse describes the anointing and dressing of the High Priest. 'Kohen gadol' means 'great priest'. The High Priest is distinguished from his brothers by the pouring of anointing oil upon his head and the filling of his hand in preparation for putting on the garments. Specifically, his hair should not be disheveled, and his garments should not be torn.
[LEV.21.11] And upon all souls of the dead, one shall not come to his father, and to his mother, one shall not defile himself. [§]
ve'al kol nafshot met lo yavo le'aviv ule'imo lo yitama
This verse details ritual impurity associated with death. 'Ve'al' means 'and upon'. 'Kol' means 'all'. 'Nafshot' means 'souls' or 'living beings'. 'Met' means 'dead'. 'Lo yavo' means 'not will come'. 'Le'aviv' means 'to his father'. 'Ule'imo' means 'and to his mother'. 'Lo yitama' means 'not will defile himself'. The verse is discussing who is prohibited from approaching a deceased individual, and specifically prohibits defilement by approaching one's parents.
[LEV.21.12] And from the sanctuary he shall not go out, and he shall not defile the sanctuary of his God, for the crown of anointing oil of his God is upon him. I am Yahveh. [§]
oo-min-hah-mee-kah-dash-lo-yeh-tseh-vah-v’lo-yeh-khah-lel-et-mee-kah-dash-el-oh-hayv-kee-neh-zer-sheh-men-meesh-khah-t-el-oh-hayv-ah-lahv-ah-nee-yahveh
This verse discusses the high priest and his role in the temple. It states that the high priest should not leave the sanctuary and should not defile the sanctuary of his God, because the anointing oil of his God is upon him. It is a declaration of Yahveh’s authority and the sacredness of the priestly role.
[LEV.21.13] And he will take a woman in her virginity. [§]
ve-hu isha bibetuleha yikach.
This verse describes a man taking a woman in her virginity. 'Ve-hu' means 'and he'. 'Isha' means 'woman'. 'Bibetuleha' means 'in her virginity', literally 'in her virginities' - a plural of excellence. 'Yikach' means 'he will take' or 'he shall take'.
[LEV.21.14] A widow, and a divorced woman, and a defiled woman, a prostitute, these he will not take. But a virgin from his people he will take as a wife. [§]
al-mah-nah oo-gheh-roo-shah vah-chah-lah-lah zo-nah et-eh-leh lo yee-kah-kh ki-eem bet-oo-lah may-am-may-v yee-kah-kh ee-shah
This verse details which women a man is permitted to marry. 'Almanah' refers to a widow. 'Gerushah' means divorced. 'Chalalah' refers to a woman defiled, perhaps by a forbidden relationship. 'Zonah' means prostitute. 'Elle' means these. 'Lo yikkah' means will not take. 'Ki im' means but. 'Betulah' means virgin. 'Me'amav' means from his people. 'Yikkah' means will take. 'Ishah' means wife.
[LEV.21.15] And his offspring will not profane his peoples, for I, Yahveh, am the one who sanctifies them. [§]
ve-lo ye-khaleil zar-o be-am-mav ki ani Yahveh me-kad-dish-o
This verse discusses the holiness of Yahveh and the preservation of His people. 've-lo' means 'and not'. 'ye-khaleil' means 'to profane'. 'zar-o' means 'his seed/offspring'. 'be-am-mav' means 'among his peoples'. 'ki' means 'for'. 'ani' means 'I'. 'Yahveh' is the divine name. 'me-kad-dish-o' means 'who sanctifies'. The verse states that the offspring will not profane the people, because Yahveh sanctifies them.
[LEV.21.16] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.21.17] Speak to Aaron, saying, "Any man from your seed, for their generations, in whom there is a defect shall not approach to offer the bread of the Gods." [§]
dabber el-aharon leemor ish mizaraacha ledorotam asher yihyeh bo mum lo yikrav lehakriv lechem elohav.
This verse instructs speaking to Aaron regarding his descendants. It states that any man from his lineage, for all generations, who has a defect will not be allowed to offer the bread of the Gods.
[LEV.21.18] For every man in whom is a defect shall not approach. A blind man, or a limping man, or a crushed man, or a man with a scrotal injury. [§]
ki kol-ish asher-bo mum lo yikrav. Ish iveir o pisseach o charum o saru'a.
This verse details who is not permitted to approach. 'Ki' means 'for' or 'because'. 'Kol-ish' means 'every man'. 'Asher-bo' means 'in whom'. 'Mum' means 'defect' or 'blemish'. 'Lo yikrav' means 'shall not approach'. 'Ish' means 'man'. 'Iveir' means 'blind'. 'Pisseach' means 'limping'. 'Charum' means 'crushed' or 'maimed'. 'Saru'a' means 'scrotal' or having a 'testicular injury'.
[LEV.21.19] Or a person in whom there is a broken leg or a broken hand. [§]
o ish asher yihyeh bo shever regel o shever yad.
This verse discusses a person who has a broken leg or a broken hand. 'Ish' means man or person. 'Asher' is a relative pronoun meaning 'who' or 'that'. 'Yihyeh' means 'will be'. 'Bo' means 'in him'. 'Shever' means 'break' or 'fracture'. 'Regel' means 'leg'. 'Yad' means 'hand'. The structure indicates a condition: a person *in whom* there is a break.
[LEV.21.20] Or weak, or crushed, or confused in the eye, or lame, or twisted, or loosened of your strength. [§]
o-giveen o-dak o tevallul be-ayno o garav o yalefet o merokh ashek
This verse presents a series of hypothetical impairments or weaknesses. Each phrase begins with 'o' which functions like 'or' in English. 'Giveen' likely refers to weakness or frailty. 'Dak' suggests being crushed or broken. 'Tevallul' implies being confused or perplexed, relating to the eye. 'Garav' signifies being lame or disabled. 'Yalefet' implies being twisted or contorted. 'Merokh' refers to being loosened or relaxed, potentially in a negative context like weakened, and 'ashek' refers to being smoke or vapor, likely implying fading or disappearing.
[LEV.21.21] Every man who has a defect from the offspring of Aaron the priest shall not approach to offer the sacrifices of Yahveh. A defect in him means he shall not approach to offer the bread of the Gods. [§]
kal-ish asher-bo mum mizera' aharon hakohen lo yigash lehakriv et-ishei Yahveh mum bo et lechem Elohim lo yigash lehakriv.
This verse discusses who is permitted to offer sacrifices to Yahveh. It states that any man with a defect in his lineage from Aaron the priest is not allowed to approach to offer the sacrifices of Yahveh. A defect in him means he is not to approach to offer the bread of the Gods.
[LEV.21.22] Bread of their Gods from the holiness of the holy things, and from the holy things he will eat. [§]
lekhem elohayv mikad'shey hakodashim uminkodashim yohel
This verse describes food offerings to the Gods. 'Lekhem' means bread. 'Elohayv' means 'their Gods'. 'Mikad'shey hakodashim' means 'from the holiness of the holy things'. 'Uminkodashim' means 'and from the holy things'. 'Yohel' means 'he will eat'.
[LEV.21.23] But to the veil he shall not come, and to the altar he shall not approach, for a defect is in him, and he shall not profane my sanctuary, for I am Yahveh, the one who sanctifies them. [§]
akh el-ha-parokhet lo yavo ve-el-ha-mizbeach lo yigasash ki-mum bo ve-lo yechallel et-mikdashi ki ani Yahveh mekaddasham.
This verse discusses restrictions regarding who can approach the veil and the altar. It states that someone with a defect should not approach either, as it would defile the sanctuary. The verse concludes with a declaration of Yahveh's role as the one who sanctifies.
[LEV.21.24] And Moses spoke to Aaron and to his sons, and to all the children of Israel. [§]
va-ye-da-ber mo-sheh el-a-ha-ron ve-el-ba-nav ve-el-kol be-nei yis-ra-el
This verse describes Moses speaking to Aaron and his sons, and to all the children of Israel. 'Va-ye-da-ber' means 'and he spoke'. 'Mo-sheh' is Moses. 'El-a-ha-ron' is to Aaron. 'Ve-el-ba-nav' is and to his sons. 'Ve-el-kol be-nei yis-ra-el' is and to all the children of Israel.
LEV.22
[LEV.22.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.22.2] Speak to Aaron and to his sons, and let them be cautious with the holy things of the sons of Israel, and let them not profane my holy name, which they are sanctifying for me. I am Yahveh. [§]
dab-ber el-ah-a-ron ve-el-ba-nav ve-yin-az-ru mi-kad-shei benei-yis-ra-el ve-lo ye-chal-lu et-shem kad-shi a-sher hem mak-dish-im li ani Yahveh.
This verse instructs Aaron and his sons to be careful with the holy things of the Israelites and not to profane the name of the Holy One. It emphasizes that they are sanctifying things *for* the Holy One, who is Yahveh.
[LEV.22.3] Say to them and to your generations: any man who approaches from all your offspring to the holy things that the Israelites consecrate to Yahveh, and uncleanness is upon him, that soul shall be cut off from before me, I am Yahveh. [§]
Emor alehem ledoroteichem kol-ish asher yikrav mikol-zara'echem el-ha-kodashim asher yakdishu benei-yisrael la-Yahveh vetum'ato alav venikhrata hanefesh hahu milp'anai ani Yahveh.
This verse is a command regarding access to holy things and the consequences of impurity. It addresses the people and their descendants, stating that anyone, from any generation, who approaches the holy things consecrated by the Israelites to Yahveh while impure will be cut off from before Yahveh.
[LEV.22.4] Man, man, from the seed of Aaron, and he is leprous or has a discharge, he shall not eat of the holy things until he purifies himself. And whoever touches any impure corpse or a man from whom seed goes forth, shall not eat of the holy things. [§]
ish ish mizerah aharon vehu tsarua o zab bakodeshim lo yochal ad asher yithar vehanogea bekol tme nepesh o ish asher tese mimenu shichvat zare.
This verse details who is prohibited from eating the holy portions. 'Ish ish' means 'man man,' used for emphasis. 'Mizerah aharon' means 'from the seed of Aaron.' 'Tsarua' means 'leprous.' 'Zab' refers to someone with a genital discharge. 'Bakodeshim' means 'the holy things.' 'Tme nepesh' refers to impurity from a corpse or something that causes ritual impurity. 'Shichvat zare' means 'emission of seed' (semen). The verse essentially details those with specific ritual impurities and those who have had a seminal emission are prohibited from consuming the holy portions until they purify themselves.
[LEV.22.5] Or a man who touches any swarming creature that makes him unclean, or a man who touches a person that makes him unclean, for all its uncleanness. [§]
o-ish asher yiga bechol sherez asher yitma-lo o beadam asher yitma-lo lechol tumato
This verse discusses ritual impurity. 'Ish' means man or person. 'Sheretz' refers to swarming creatures, often translated as reptiles or unclean animals. 'Tumah' refers to ritual impurity. The verse specifies that contact with unclean creatures or a person who is unclean causes impurity.
[LEV.22.6] A soul which touches it becomes impure until evening, and shall not eat from the holy things unless his flesh is washed in water. [§]
nefesh asher tigga-bo vetameh ad-haarev velo yochal min-hakodashim ki im rachatz besaro bamayim.
This verse describes ritual impurity and purification. 'Nefesh' refers to a soul or person. 'Asher' means 'which'. 'Tigga-bo' means 'touches it'. 'Vetameh' means 'and becomes impure'. 'Ad-haarev' means 'until evening'. 'Velo yochal' means 'and shall not eat'. 'Min-hakodashim' means 'from the holy things'. 'Ki im' means 'unless'. 'Rachatz besaro' means 'washes his flesh'. 'Bamayim' means 'in water'. The 'it' refers to a carcass, explicitly stated in previous verses.
[LEV.22.7] And the purification will come, and he will be clean. Afterward, he will eat from the holy things, because it is his bread. [§]
oo-vah hah-sheh-mesh veh-tah-hair veh-ah-char yo-achal min-hah-koh-dah-sheem kee-lah-kheh-moh hoo
This verse describes purification and eating from holy offerings. 'Hah-sheh-mesh' refers to the sun, but in this context, it means 'the purification'. 'Tah-hair' means 'to purify' or 'to be clean'. 'Yo-achal' is 'he will eat'. 'Min-hah-koh-dah-sheem' means 'from the holy things'. 'Kee-lah-kheh-moh hoo' means 'because it is his bread'.
[LEV.22.8] A carcass and something torn by a predator you shall not eat, for they defile you. I am Yahveh. [§]
nevaylah oo-treifah lo yochal le-tumah-bah; ani Yahveh.
This verse discusses dietary laws and ritual purity. 'Nevaylah' refers to a carcass, or dead animal that died naturally or was not slaughtered properly. 'Treifah' refers to an animal torn by a predator. 'Tumah' means impurity or defilement. The verse states that these things should not be eaten because they cause impurity. 'Ani' means 'I', and 'Yahveh' is the divine name.
[LEV.22.9] And they will keep my commands, and they will not bear sin upon them, and they will die in it because they profane it. I, Yahveh, sanctify them. [§]
veshamru et mishmarti velo yisu alav chet umeitu bo ki yechaleluhoo ani Yahveh mekaddisham.
This verse describes the importance of keeping God’s commands and the consequences of profaning them. 'veshamru' means 'and they will keep'. 'et mishmarti' means 'my keeping/commands'. 'velo yisu alav chet' means 'and they will not bear upon it sin'. 'umeitu bo' means 'and they will die in it'. 'ki yechaleluhoo' means 'because they profane it'. 'ani Yahveh mekaddisham' means 'I, Yahveh, sanctify them'.
[LEV.22.10] And all strangers must not eat the holy things. A resident alien, a priest, and a hired worker must not eat the holy things. [§]
vekhal-zar lo-yochal kodesh toshav kohen vesakhir lo-yochal kodesh.
This verse details who is permitted to eat the holy things. ‘Vekhal’ means ‘and all.’ ‘Zar’ means ‘stranger’ or ‘foreigner.’ ‘Lo-yochal’ means ‘will not eat’ or ‘must not eat.’ ‘Kodesh’ means ‘the holy things’ or ‘sanctity.’ ‘Toshav’ means ‘resident alien’ or ‘sojourner.’ ‘Kohen’ means ‘priest.’ ‘Ve’ means ‘and.’ ‘Sakir’ means ‘hired worker’ or ‘wage earner.’ The verse essentially states that strangers, resident aliens, priests, and hired workers are not permitted to eat the holy offerings.
[LEV.22.11] And a priest, should he acquire a soul with the purchase of his silver, he shall consume it, and the offspring of his house, they shall consume with his bread. [§]
v’kohen ki-yiqneh nefesh qinyan kaspo hu yohel bo vilid beitoh hem yohelu b’lachmo
This verse discusses what a priest may consume when acquiring a soul through purchase with silver. "Kohen" refers to a priest. "Nefesh" means soul or life. "Qinyan kaspo" means purchase with silver. "Vilid beitoh" means the offspring of his house. "Lachmo" means his bread.
[LEV.22.12] And the daughter of a priest, if she becomes the wife of a foreign man, she is no longer permitted to eat from the contributions of the Gods. [§]
u-vat-ko-hen ki ti-hyeh le-ish zar hee bit-tru-mat ha-ko-dash-im lo to-khel.
This verse deals with the daughter of a priest. Specifically, it states that if she becomes the wife of a foreign man, she is no longer allowed to eat from the most holy contributions (the 'terumah'). 'U-vat' means 'and the daughter of'. 'Kohen' means 'priest'. 'Ki' means 'if'. 'Tihyeh' means 'she will be'. 'Le-ish zar' means 'to a foreign man'. 'Hee' means 'she'. 'Bit-trummat' means 'from the contribution of'. 'Ha-kodashim' means 'the holy things' (plural, most holy). 'Lo tokhel' means 'she shall not eat'.
[LEV.22.13] And the daughter of a priest, if she is a widow or divorced, and has no offspring, shall return to the house of her father as in her youth, and she shall eat of the food of her father, and every outsider shall not eat in it. [§]
u-vat-kohen ki tih-yeh al-mah-nah u-ge-roo-shah vezera ain lah veshavah el-beit aviah kin’ureha milechem aviah tochel vechol-zar lo-yochal bo.
This verse discusses the provision for a priest’s daughter who is widowed or divorced and has no offspring. She returns to her father’s house and eats of her father’s food. Outsiders are not permitted to eat of it. ‘U-vat’ means ‘and the daughter of’. ‘Kohen’ refers to a priest. ‘Ki’ means ‘if’ or ‘when’. ‘Tih-yeh’ means ‘she will be’. ‘Al-mah-nah’ means ‘widow’. ‘U-ge-roo-shah’ means ‘and divorced’. ‘Ve-zera’ means ‘and offspring’. ‘Ain lah’ means ‘there is none to her’. ‘Ve-shavah’ means ‘and she returns’. ‘El-beit aviah’ means ‘to the house of her father’. ‘Kin’ureha’ means ‘as in her youth’. ‘Milechem aviah’ means ‘of the food of her father’. ‘Tocheal’ means ‘she eats’. ‘Ve-chol zar’ means ‘and every outsider’. ‘Lo-yochal bo’ means ‘does not eat in it’.
[LEV.22.14] And if a man eats the holy thing unintentionally, then he shall add a fifth of it to it, and he shall give the holy thing to the priest. [§]
ve-ish ki-yo-khal ko-desh bi-shga-ga ve-ya-saf chamish-ito alav ve-natan la-kohen et-ha-ko-desh.
This verse describes what happens if someone unintentionally eats something holy. 'Ish' means 'man', 'ki' means 'if', 'yo-khal' means 'he eats', 'ko-desh' means 'the holy thing', 'bi-shga-ga' means 'by mistake', 've-ya-saf' means 'and he adds', 'chamish-ito' means 'its fifth', 'alav' means 'to him', 've-natan' means 'and he gives', 'la-kohen' means 'to the priest', 'et-ha-ko-desh' means 'the holy thing'.
[LEV.22.15] And they shall not profane the holy things of the sons of Israel, that which they raise to Yahveh. [§]
ve-lo ye-chal-lu et-kad-shei benee yis-rae-el et asher ya-ree-mu la-yah-veh.
This verse contains several key words. "ve-lo" means "and not". "ye-chal-lu" is a verb meaning "they will profane". "et" is a particle that marks a definite object. "kad-shei" means "the holy things". "bnee yis-rae-el" means "the sons of Israel". "asher" means "that which". "ya-ree-mu" means "they raise". "la-yah-veh" means "to Yahveh". Therefore, the verse speaks about not profaning the holy things of the sons of Israel that they raise to Yahveh.
[LEV.22.16] And they will bear iniquity and guilt by eating their holy things, for I, Yahveh, sanctify them. [§]
vehisiyu otam avon ashmah beochlam et-kadshehem ki ani Yahveh mekadasham.
This verse describes a consequence of consuming what is holy unlawfully. 'Vehisiyu' means 'and they will bear' or 'and they will have'. 'Otam' means 'them'. 'Avon' means 'iniquity' or 'wrongdoing'. 'Ashmah' means 'guilt' or 'trespass'. 'Beochlam' means 'in their eating' or 'by eating'. 'Et-kadshehem' means 'their holy things'. 'Ki' means 'for' or 'because'. 'Ani' means 'I'. 'Yahveh' is the divine name. 'Mekadasham' means 'I sanctify them' or 'I make them holy'.
[LEV.22.17] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.22.18] Speak to Aaron, to his sons, and to all the people of Israel, and say to them: Whoever is a man of the house of Israel, or a foreigner residing in Israel, who desires to offer a sacrifice for all their vows and for all their free-will offerings, which they offer to Yahveh as a burnt offering. [§]
dab-ber el-ah-a-ron ve-el-ba-nav ve-el kol-bnei yis-ra-el ve-a-mar-ta a-lei-hem ish ish mi-beit yis-ra-el u-min-ha-ger be-yis-ra-el a-sher yak-riv kor-ba-no l-kol-nid-rei-hem u-l-kol-nid-vo-tam a-sher yak-ri-vu la-Yahveh le-o-lah.
This verse instructs speaking to Aaron, his sons, and all the people of Israel. It details who is permitted to offer sacrifices – both native Israelites and foreigners residing in Israel – for their vows and voluntary offerings, which are to be presented to Yahveh as a burnt offering.
[LEV.22.19] According to your will, a perfect male from the cattle, the lambs, and the goats. [§]
lihr'tsonechem tamim zachar babakar bachasavim uva'izzim
This verse details an offering. 'lihr'tsonechem' means 'for your will', or 'according to your desire'. 'tamim' means 'complete' or 'perfect'. 'zachar' means 'male'. 'babakar' refers to 'the cattle' or 'oxen'. 'bachasavim' refers to 'the lambs'. 'uva'izzim' refers to 'the goats'. The verse specifies a male offering of complete quality from cattle, lambs, and goats.
[LEV.22.20] Every offering that has a defect you shall not bring near, for it will not be pleasing to you. [§]
kol asher bo mum lo takribu ki lo leratzon yihyeh lakhem
This verse concerns offerings to God. 'Kol' means 'all' or 'every'. 'Asher' introduces a relative clause, meaning 'that is in'. 'Bo' means 'in him' or 'in it'. 'Mum' means 'defect' or 'blemish'. 'Lo takribu' is a negative command meaning 'you shall not bring near' or 'you shall not offer'. 'Ki' means 'for' or 'because'. 'Lo leratzon' means 'not to favor' or 'not pleasing'. 'Yihyeh' means 'will be'. 'Lakhem' means 'to you'. Therefore, the verse discusses what kinds of offerings are acceptable.
[LEV.22.21] And if anyone brings a peace offering to Yahveh, to fulfill a vow or as a freewill offering, from the cattle or from the sheep, it must be without defect to be acceptable. No blemish may be in it. [§]
ve-ish ki yakriv zevakh-shlamim la-Yahveh le-file-neder o li-nedabah ba-bakar o ba-tson tamim yihyeh le-ratzon kol-mum lo yihyeh-bo.
This verse details the requirements for peace offerings to Yahveh. It specifies that the animal offered—whether cattle or sheep—must be without blemish. ‘Zevakh-shlamim’ refers to a peace offering, a sacrifice made to establish or restore fellowship with the Gods. ‘File-neder’ means to fulfill a vow, and ‘li-nedabah’ means as a freewill offering. The verse emphasizes perfection and the absence of any defect in the offering.
[LEV.22.22] A blind animal, or a torn one, or a bruised one, or one with a growth, or with a skin disease, or a ruptured testicle, you shall not bring near to Yahveh. And a woman shall not offer any of them upon the altar to Yahveh. [§]
a-veh-ret o sha-voo-r o kha-roots o ya-ve-let o ga-rav o ya-le-fet lo-ta-kree-voo eh-leh la-yah-veh ve-ish-eh lo-tit-nu me-hem al-ham-iz-beh la-yah-veh.
This verse details offerings that are not acceptable to God. It lists various physical blemishes or defects that disqualify an animal from being sacrificed. 'Avehret' means blind. 'Shavoore' means torn. 'Harootz' means bruised or crushed. 'Yavelet' means with a growth or tumor. 'Garav' means with a skin disease. 'Yaleffet' means with a ruptured testicle. The verse states these animals should not be 'brought near' (takreevoo) to God (Yahveh). Additionally, a woman should not offer any of these animals upon the altar to God (Yahveh).
[LEV.22.23] And a bull or a lamb, stripped and complete, a voluntary offering you shall make of it, and to a vow it will not be acceptable. [§]
ve-shor va-seh saru-a ve-ka-lut ned-a-vah ta-aseh oto u-le-ne-der lo ye-rat-zeh.
This verse describes an offering. 'shor' means bull. 'seh' means lamb. 'saru-a' means stripped or peeled (referring to the fat). 'ka-lut' means complete or finished. 'ned-a-vah' means a voluntary offering. 'ta-aseh oto' means 'you will make it'. 'le-ne-der' refers to a vow. 'lo ye-rat-zeh' means 'will not be accepted'. The verse instructs that a bull or lamb, stripped of its fat and completely finished, should be made as a voluntary offering; a vow offering will not be accepted.
[LEV.22.24] And you shall not bring one who is crushed or cut or torn or severed as an offering to Yahveh, and you shall not do such things within your land. [§]
u-ma-ukh u-kha-toot ve-na-took ve-kha-root lo ta-kree-voo la-Yahveh u-ve-ar-tzekhem lo ta-a-soo.
This verse lists various physical defects and imperfections. It instructs that individuals with these conditions should not be brought as offerings to Yahveh, nor should these practices be done within the land.
[LEV.22.25] And do not offer the bread of your Gods from the hand of a foreigner, from all these, for they have corrupted them with a flaw within them; they will not be accepted to you. [§]
u-mi-ya-d ben-ne-char lo ta-kri-vu et-le-chem elo-hei-chem mi-kol-e-leh ki mash-chah-tam bah-hem mum bam lo ye-ra-tzu la-chem.
This verse discusses offerings to the Gods. It specifies that offerings of bread to the Gods should not come from foreigners. It explains that these foreigners have defiled them with a flaw and, as such, they will not be accepted by you. The word "ben-nechar" means 'son of a foreigner,' or essentially 'foreigner.' "Mash-chah-tam" means they have corrupted or defiled. "Mum" means a flaw, blemish, or defect. "Ye-ra-tzu" means they will be pleased or accepted.
[LEV.22.26] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.22.27] A bull or a sheep or a goat, when it is born, shall remain seven days with its mother, and from the eighth day onward it shall be acceptable as a burnt offering to Yahveh. [§]
shor o-keshev o-ez ki yivaled vehaya shiv'at yamim tachat immo umiyom hashemini va hala'ah yeratzeh lekorban isheh la Yahveh.
This verse discusses the ritual concerning the offering of sacrifices. It details the waiting period for young animals – a bull, a sheep, or a goat – before they can be accepted as a burnt offering to Yahveh. Specifically, the young animal must remain with its mother for seven days, and only after the eighth day is it suitable for sacrifice.
[LEV.22.28] And a bull or a sheep, him and his son, you shall not slaughter in one day. [§]
veh-shore o-seh oh-toh veh-et-ben-o lo tee-sh’chah-too beyom eh-chad.
This verse discusses a prohibition regarding animal sacrifice. 'Shore' means bull or ox. 'Seh' means sheep or ram. 'Oto' means him or it. 'Et-beno' means his son. 'Lo tee-sh’chah-too' means you shall not slaughter. 'Beyom eh-chad' means in one day.
[LEV.22.29] And when you sacrifice a sacrifice of thanksgiving to Yahveh, you shall sacrifice it according to your will. [§]
vekhi tizbchu zevach todah layahveh liretsonechem tizbchu
This verse discusses offering a sacrifice of thanksgiving to Yahveh. 'vekhi' means 'and when'. 'tizbchu' means 'you sacrifice'. 'zevach todah' is a 'sacrifice of thanksgiving'. 'layahveh' means 'to Yahveh'. 'liretsonechem' means 'according to your will' or 'for your pleasure'. The second 'tizbchu' reiterates 'you sacrifice'.
[LEV.22.30] On that day it will be eaten; you shall not leave any of it until morning. I am Yahveh. [§]
bay-yohm ha-hoo yee-eh-khel lo-toh-tee-roo mee-meh-noo ad-bok-ker ah-nee Yahveh.
This verse describes a command regarding a sacrifice. "bay-yohm" means "on the day". "ha-hoo" means "that". "yee-eh-khel" means "it will be eaten". "lo-toh-tee-roo" means "you shall not leave". "mee-meh-noo" means "from it". "ad-bok-ker" means "until morning". "ah-nee Yahveh" means "I Yahveh". The verse is a command not to leave any portion of a sacrifice remaining until the next day. It is an assertion of divine authority.
[LEV.22.31] And you will keep my commands, and you will do them. I am Yahveh. [§]
oo-sh'mar-tem mee-tz'vo-tai v'ah-see-tem o-tam ah-nee Yahveh
This verse consists of commands and a declaration of identity. 'oo-sh'mar-tem' means 'and you will keep'. 'mee-tz'vo-tai' means 'my commands'. 'v'ah-see-tem' means 'and you will do'. 'o-tam' means 'them'. 'ah-nee' means 'I'. 'Yahveh' is the proper name of God.
[LEV.22.32] And do not profane the name of my holy one, and I have been sanctified among the children of Israel. I, Yahveh, sanctify you. [§]
v'lo t'chal'lu et-shem kad'shi v'nik'dashti b'toch b'nei Yisra'el ani Yahveh m'kadish'chem.
This verse contains a command not to profane God's holy name and a declaration of God's holiness within the nation of Israel. The words 'shem' means 'name', 'kad'shi' means 'my holy one', and 'nik'dashti' means 'I have been sanctified'. 'Yisra'el' is the name of the nation, and 'm'kadish'chem' means 'I sanctify you'.
[LEV.22.33] I, Yahveh, am the one who brings you out from the land of Egypt to be to you the Gods. [§]
ham-mo-tzee et-chem may-eretz mitz-rah-yim li-hee-yot la-chem le-elo-heem, a-nee Yahveh.
This verse describes God bringing the people out of the land of Egypt to become their Gods. 'Ham-mo-tzee' means 'the one who brings out'. 'Et-chem' means 'you'. 'May-eretz mitz-rah-yim' means 'from the land of Egypt'. 'Li-hee-yot la-chem' means 'to be to you'. 'Le-elo-heem' means 'to the Gods'. 'A-nee' means 'I'. 'Yahveh' is the proper name of God.
LEV.23
[LEV.23.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.23.2] Speak to the children of Israel and say to them, "These are the appointed times of Yahveh, which you shall call sacred gatherings. These are my appointed times." [§]
dab-ber el-b'-nei yis-ra-el v'-a-mar-ta a-le-hem mo-a-dei Yahveh a-sher-tik-reu o-tam mik-ra-ei ko-desh el-leh hem mo-a-dai.
This verse instructs someone to speak to the children of Israel and tell them about the appointed times of Yahveh, which they should call sacred gatherings. These are Yahveh’s appointed times.
[LEV.23.3] Six days work shall be done, and on the seventh day is Sabbath, a Sabbath of rest, a sacred assembly. All work you shall not do. The Sabbath is for Yahveh in all your dwellings. [§]
sheeshet yamim te'aseh melakha u'bayom hashevi'i shabbat shabbaton mikra-kodesh kol-melakha lo ta'asu shabbat hi la-Yahveh bechol moshevoteichem.
This verse describes the creation account, specifically the commandment to observe the Sabbath. "Sheeshet yamim" means six days. "Melakha" means work or labor. "Bayom hashevi'i" means on the seventh day. "Shabbat" means Sabbath, a day of rest. "Shabbaton" is related to Sabbath and emphasizes the cessation of work. "Mikra-kodesh" means a sacred assembly or a holy convocation. "Kol-melakha" means all work. "Lo ta'asu" means you shall not do. "La-Yahveh" means to Yahveh. "Bechol moshevoteichem" means in all your dwellings.
[LEV.23.4] These are the appointed times of Yahveh, holy convocations which you shall call to observance in their appointed times. [§]
el-leh mo-ah-deh-ee yahuveh mee-krah-ee ko-desh ah-sher-tee-kreh-oo o-tam be-mo-ah-dam
This verse lists the appointed times of Yahveh, which are holy convocations. "Elleh" means "these". "Moadei" means "appointed times". "Yahuveh" is the proper name of God. "Mikraei" means "convocations". "Kodesh" means "holy". "Asher" means "which". "Tikre'u" means "you call". "Otam" means "them". "Be" means "in". "Mo'adam" means "their appointed time".
[LEV.23.5] In the first month, on the fourteenth of the month, between the evenings, Passover is to Yahveh. [§]
Ba-chodesh ha-rishon, b'arba'ah asar la-chodesh bein ha-arbayim, Pesach la-Yahveh.
This verse describes the timing of the Passover sacrifice. 'Ba-chodesh ha-rishon' means 'in the first month'. 'B'arba'ah asar la-chodesh' means 'on the fourteenth of the month'. 'Bein ha-arbayim' means 'between the evenings', referring to twilight. 'Pesach la-Yahveh' means 'Passover to Yahveh'.
[LEV.23.6] And on the fifteenth day of this month is the Feast of Unleavened Bread to Yahveh, seven days unleavened bread you will eat. [§]
oo-vah-hah-mee-shah ah-sar yoam lah-ho-desh ha-zeh hag ha-mah-tzot lee-yah-veh shiv-ah-t ya-meem mah-tzot toe-khay-loo.
This verse instructs regarding the observance of the Feast of Unleavened Bread. It specifies the date – the fifteenth day of the month – and the duration – seven days – during which unleavened bread should be eaten. It attributes the observance to Yahveh.
[LEV.23.7] On the first day, a holy assembly will be to you. All work you will not do. [§]
ba-yohm ha-ree-shohn meek-rah-koh-desh yee-heh lah-chem kol-meh-leh-chet ah-vo-dah loh tah-ah-soo.
This verse discusses a sacred assembly. 'bayohm' means 'on the day'. 'ha-ree-shohn' means 'the first'. 'meek-rah' means 'assembly' or 'convocation'. 'koh-desh' means 'holy' or 'sacred'. 'yee-heh' means 'will be'. 'lah-chem' means 'to you'. 'kol' means 'all'. 'meh-leh-chet' means 'work' or 'labor'. 'ah-vo-dah' also means 'work' or 'service'. 'loh' is 'not'. 'tah-ah-soo' means 'you will do'. The verse indicates that all work should not be done on this day.
[LEV.23.8] And you shall offer a fire offering to Yahveh for seven days. On the seventh day shall be a sacred assembly; all work of service you shall not do. [§]
ve-hik-rav-tem ish-eh le-yah-veh shiv-at ya-mim ba-yom ha-shev-ee mee-krah-koh-desh kol-meh-lah-chet ah-vo-dah lo tah-ah-soo.
This verse describes an offering to be made to Yahveh for seven days, culminating in a sacred assembly on the seventh day, during which no work is to be done. 'Ish-eh' refers to a fire offering or sacrifice. 'Mikrah-koh-desh' is a 'called holiness' or a sacred assembly.
[LEV.23.9] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.23.10] Speak to the sons of Israel and say to them, when you come to the land that I am giving to you, and you harvest its harvest, then you shall bring the omer, the first fruits of your harvest, to the priest. [§]
da-ber el-bə-nei yis-ra-el və-a-mar-ta a-lei-hem ki-ta-vo-u el-ha-a-retz asher a-ni no-ten la-chem u-qə-tzar-tem et-qə-tzi-ra-ha u-hə-ve-item et-o-mer re-i-shit qə-tzir-hem el-ha-ko-hen.
This verse instructs the Israelites on a ritual to be performed when they enter the promised land. It details bringing a first fruits offering – an ‘omer’ – to the priest. ‘Daber’ means to speak. ‘Bənei Yisra’el’ means ‘sons of Israel’. ‘A-ni’ means ‘I’. ‘No-ten’ means ‘giving’. ‘La-chem’ means ‘to you’. ‘Qə-tzar-tem’ means ‘you harvest’. ‘Re-i-shit’ means ‘first fruits’. ‘Qə-tzir-hem’ means ‘your harvest’. ‘El-ha-ko-hen’ means ‘to the priest’.
[LEV.23.11] And he will wave the Omer before Yahveh for your acceptance, from the day after the Sabbath, the priest will wave it. [§]
vehenif et-haomer lifnei Yahveh lirzonchem mimacharat hashabbat yenifennu hakohen.
This verse describes the waving of the Omer offering before Yahveh. 'Vehenif' means 'and he will wave'. 'Et-haomer' is the direct object marker 'et' and 'haomer', meaning 'the Omer'. 'Lifnei Yahveh' means 'before Yahveh'. 'Lirzonchem' means 'for your acceptance'. 'Mimacharat hashabbat' means 'from the day after the Sabbath'. 'Yenifennu' means 'he will wave it'. 'Hakohen' means 'the priest'.
[LEV.23.12] And you shall do on the day of waving it, the sheaf, a lamb without blemish, a son of its year, as a burnt offering to Yahveh. [§]
Va'asitem beyom hanifchem et-ha'omer keves tamim ben-shnato le'olah laYahveh.
This verse details an offering to be made on the day of the waving of the sheaf (omer). It specifies a lamb without blemish, a year old, as a burnt offering to Yahveh. "Va'asitem" means "and you shall do." "Beyom" means "on the day of." "Hanifchem" means "the waving of it." "Et-ha'omer" means "the sheaf." "Keves" means "lamb." "Tamim" means "without blemish." "Ben-shnato" means "a son of its year" (a year old). "Le'olah" means "as a burnt offering." "LaYahveh" means "to Yahveh".
[LEV.23.13] And his grain offering shall be two tenths of fine flour mixed with oil, a fire offering to Yahveh, a pleasing aroma; and its libation shall be wine, a quarter of a hin. [§]
oo-min-cha-to shnei es-ro-nim so-let be-lu-lah ba-she-men ish-eh la-yah-veh rei-ach ni-choach ve-nis-koh ya-yin re-vee-it ha-heen.
This verse details a grain offering and its accompanying drink offering. 'Minchato' refers to the grain offering itself. 'Shnei esronim' means 'two tenths,' understood as two-tenths of an ephah. 'Solet' is fine flour. 'Belulah bashmen' describes it as mixed with oil. 'Isheh layahveh' signifies it is a fire offering to Yahveh. 'Reiach nichoach' means 'a pleasing aroma'. 'Nischo' is a libation, or drink offering. 'Yayin' is wine. 'Reviit haheen' means 'a quarter of a hin,' a unit of liquid measure.
[LEV.23.14] And bread and roasted grain and a grain offering you shall not eat until this day’s end, until you bring the offering to the Gods. This is a statute forever for your generations, in all your dwelling places. [§]
v'lechchem v'kali v'charmel lo tochlu ad etzem hayom hazeh ad heviachem et korban eloheichem chukkat olam l'doroteichem b'chol moshvoteichem.
This verse discusses dietary restrictions and offerings. 'Lechem' means bread, 'kali' means roasted grain, and 'charmel' refers to a type of grain offering or baked item. The instruction is *not* to eat these things until an offering is brought to 'the Gods'. It further states that this is a statute for all generations, in all places of dwelling.
[LEV.23.15] You shall count to yourselves from the day after the Sabbath, from the day you brought the offering of the wave barley. Seven Sabbaths complete they shall be. [§]
u-sifartem lachem mi-maharat ha-shabat mi-yom ha-vi-achem et-omer ha-tenufa sheva shabatot temimot tihyena.
This verse instructs the people to begin counting from the day after the Sabbath, starting from the day they brought the wave offering of barley. The counting is to continue for seven complete Sabbaths. "Sefartem" means "you shall count". "Lachem" means "to you". "Mi-maharat" means "from the day after". "Ha-shabat" means "the Sabbath". "Mi-yom" means "from the day". "Ha-vi-achem" means "you brought". "Et-omer" means "the offering of barley". "Ha-tenufa" means "the wave offering". "Sheva" means "seven". "Shabatot" means "Sabbaths". "Temimot" means "complete". "Tihyena" means "they shall be".
[LEV.23.16] From the day after the seventh Sabbath, you shall count fifty days, and you shall bring near a new grain offering to Yahveh. [§]
ad mimachar ha shabbat ha shvi'it tisperu chamishim yom ve hikravtem mincha chadasha la Yahveh.
This verse describes counting fifty days from the day after the seventh Sabbath. After this count, a new grain offering is to be brought to Yahveh. 'Mimachar' means 'from the day after'. 'Ha shabbat ha shvi'it' means 'the seventh Sabbath'. 'Tisperu' means 'you shall count'. 'Chamishim yom' means 'fifty days'. 'Ve hikravtem' means 'and you shall bring near'. 'Mincha chadasha' means 'a new grain offering'. 'La Yahveh' means 'to Yahveh'.
[LEV.23.17] From your dwellings, you shall bring bread as a wave offering, two-tenths of an ephah. It shall be fine flour, leavened, baked as firstfruits to Yahveh. [§]
mimmošbotechem tabiu lechem tenufah šetayim šene-ʻesronim solet tihyenah ḥameṣ te’afenah bikurim layahveh.
This verse details an offering of bread to be brought from your dwellings. It specifies the type of bread (leavened fine flour) and the amount (two-tenths of an ephah - a unit of dry measure). The offering is designated as a ‘wave offering’ (tenufah) and is to be presented as ‘firstfruits’ (bikurim) to Yahveh.
[LEV.23.18] And you shall bring near upon the bread seven lambs without blemish, yearlings, and one bull, son of a cow, and two rams. They shall be a burnt offering to Yahveh, and their grain offering and their drink offering, a fire of a pleasing aroma to Yahveh. [§]
ve-hik-rav-tem al-ha-le-chem shiv-at ke-va-sim te-mi-mim ben-nei sha-nah u-far ben-ba-kar echad ve-ei-lim sh-na-yim yi-h’yu o-lah la-yah-veh u-min-cha-tam ve-nis-kei-hem i-sheh rei-ach ni-choch la-yah-veh.
This verse details an offering to be made. 've-hik-rav-tem' means 'and you shall bring near.' 'al-ha-le-chem' refers to 'upon the bread' or 'with the bread.' 'shiv-at ke-va-sim' is 'seven lambs.' 'te-mi-mim' means 'without blemish' or 'perfect.' 'ben-nei sha-nah' means 'sons of a year,' referring to yearlings. 'u-far ben-ba-kar echad' is 'and one bull, son of a cow,' meaning a bull. 've-ei-lim sh-na-yim' is 'and two rams.' 'yi-h’yu o-lah la-yah-veh' means 'they shall be a burnt offering to Yahveh.' 'u-min-cha-tam ve-nis-kei-hem' means 'and their grain offering and their drink offering.' 'i-sheh rei-ach ni-choch la-yah-veh' is 'a fire of a pleasing aroma to Yahveh.'
[LEV.23.19] And you shall make one male goat for a sin offering, and two lambs, sons of a year, for a sacrifice of peace offerings. [§]
Va'asitem se'ir-izzim echad l'chatat u'shnei kevasim benei shanah lezevach shlamim.
This verse details a sacrificial offering. 'Va'asitem' means 'and you shall make'. 'Se'ir-izzim' refers to a male goat. 'Echad' means 'one', and 'l'chatat' means 'for a sin offering'. 'U'shnei' means 'and two'. 'Kevasim' refers to lambs. 'Benei shanah' means 'sons of a year' (i.e. one year old). 'Lezevach' means 'for a sacrifice', and 'shlamim' refers to peace offerings.
[LEV.23.20] And the priest will wave them over the bread of the first fruits as a wave offering before Yahveh, over two lambs. They will be holiness to Yahveh for the priest. [§]
veh-nee-f ha-ko-hen otam al le-chem ha-bee-koo-rim te-noo-fah lif-nei Yahveh al-she-nei ke-va-seem ko-desh yee-hyu la-Yahveh la-ko-hen.
This verse describes the ritual of the priest waving loaves of first fruits as an offering before Yahveh. It specifies the offering is to be waved before Yahveh, over two lambs, and will be holiness to Yahveh for the priest.
[LEV.23.21] And you shall call it, on this very day, a sacred assembly it will be for you. All work and labor you shall not do. A statute for all time in all your settlements, for your generations. [§]
oo-kreh-tehm beh-eh-tsem hah-yohm hah-zeh meek-rah-koh-desh yih-yeh lah-chem kol-meh-leh-chet ahv-oh-dah loh tah-ah-soo hoot-kat oh-lahm beh-chol-mohsh-boh-teh-chem leh-doh-roh-teh-chem.
This verse discusses a sacred assembly, a calling out, and a prohibition of work. 'Yom' means 'day', and 'ha-zeh' means 'this'. 'Mikra' means 'calling' or 'assembly'. 'Kodesh' means 'holy' or 'sacred'. 'Yihyeh' means 'will be'. 'Melachah' means 'work'. 'Avodah' means 'service' or 'labor'. 'Lo tah-ah-soo' means 'you shall not do'. 'Chukkat olam' refers to a statute for all time. 'Moshevot' means 'settlements' or 'dwellings'. 'Doroteichem' means 'your generations'.
[LEV.23.22] And in your shortening of the harvest of your land, do not finish the corner of your field in your shortening, and the gleaning of your harvest do not gather. For the poor and for the foreigner you shall leave them. I am Yahveh, the Gods, your God. [§]
u-vekitzrekhem et-kitzir artzekhem lo-tekhaleh pe’at sadekha bekitzrekha ve-leket kitzirekha lo telaket le’ani ve-la-ger ta’azov otam ani Yahveh Elohimkem.
This verse concerns the laws regarding harvest gleanings. It instructs people not to completely harvest their fields, leaving a portion (the ‘pe’at’ or corner) unharvested. Additionally, it instructs them not to gather the gleanings left behind after the harvest, but to leave them for the poor and the foreigner. The verse concludes with a declaration of God’s identity.
[LEV.23.23] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.23.24] Speak to the children of Israel, saying, "In the seventh month, on the first of the month, there shall be a day of rest for you, a remembrance of the blowing, a holy convocation." [§]
dab-ber el-bnei yis-ra-el le-mor: ba-chodesh ha-shev-i-i be-ech-ad la-chodesh yih-yeh la-chem sha-ba-ton zich-ron ter-u-ah miq-ra-qodesh.
This verse instructs speaking to the children of Israel, stating that in the seventh month, on the first of the month, there will be a day of rest for you, a remembrance of blowing, a holy convocation.
[LEV.23.25] All work and service you shall not do, and you shall bring near a fire offering to Yahveh. [§]
kal-melo'khet avodah lo ta'asu vehikravtem ish-eh layahveh
This verse describes a prohibition against performing any work, and an instruction to offer a fire offering to Yahveh. 'Kal' means 'all' or 'whole.' 'Melo'khet' means 'work' or 'craftsmanship'. 'Avodah' also means 'work' or 'service'. 'Lo ta'asu' is a negative command meaning 'you shall not do'. 'Vehikravtem' means 'and you shall bring near'. 'Ish-eh' means 'a fire offering'. 'Layahveh' means 'to Yahveh'.
[LEV.23.26] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.23.27] But on the tenth of the seventh month, this is the Day of Atonements. It will be a holy assembly for you, and you shall afflict your souls, and you shall offer a fire offering to Yahveh. [§]
akh be'asor lahodesh hashevi'i hazeh yom hakippurim hu mikra-kodesh yihyeh lakhem ve'initem et nafshoteichem vehikravtem isheh layahveh.
This verse describes the tenth day of the seventh month as the Day of Atonement. It states it is a holy assembly and instructs the people to afflict their souls and offer a fire offering to Yahveh.
[LEV.23.28] And every work you shall not do on this very day, for it is the day of atonements, being for the purpose of atonement for you before Yahveh, your Gods. [§]
ve-chol-melachah lo ta-asu be-etzem ha-yom ha-zeh ki-yom ki-purim hu le-chapper aleichem lifnei Yahveh Eloheichem.
This verse instructs that no work should be done on this day, as it is the Day of Atonement, for the purpose of atonement for you before Yahveh, your Gods.
[LEV.23.29] For every person that does not afflict itself on this very day, will be cut off from its people. [§]
ki kol-hanefesh asher lo-te'uneh be'etsem hayom hazeh ve-nichretah me'ameha
This verse discusses a fast day and the consequences of not participating.
* "ki" means "because" or "for".
* "kol" means "all".
* "hanefesh" means "the soul" or "the person".
* "asher" means "which" or "that".
* "lo" is a negative particle, meaning "not".
* "te'uneh" means "will fast" or "will afflict oneself".
* "be'etsem" means "on the day itself" or "on this very day".
* "hayom" means "the day".
* "hazeh" means "this".
* "ve" means "and".
* "nichretah" means "will be cut off".
* "me'ameha" means "from its people".
[LEV.23.30] And every soul that does every work on the substance of this day, and I will destroy that soul from within its people. [§]
vekhal-hanefesh asher ta'aseh kol-melakhah be'etzem hayom hazeh veh'avadti et-hanefesh hahu mikerev ammah.
This verse discusses the prohibition of work on a specific day. "vekhal-hanefesh" means "and every soul". "asher" is a relative pronoun meaning "that" or "which". "ta'aseh" means "it will do" or "does". "kol-melakhah" means "every work" or "all work". "be'etzem hayom hazeh" means "on the substance of this day". "veh'avadti" means "and I will destroy". "et-hanefesh hahu" means "that soul". "mikerev ammah" means "from within its people". The verse is a declaration of consequence for performing work on the designated day.
[LEV.23.31] All work you shall not do, a statute of forever to your generations in all your dwellings. [§]
kol-mela'khah lo ta'asu khukkat olam l'dorotekhem b'chol moshevotekhem.
This verse consists of several words. "Kol" means "all". "Mela'khah" means "work" or "labor". "Lo ta'asu" means "you shall not do". "Khukkat" means "statute of". "Olam" means "eternity" or "forever". "L'dorotekhem" means "to your generations". "B'chol" means "in all". "Moshevotekhem" means "your dwellings". Therefore, the verse speaks about a prohibition regarding work for all generations in all places of dwelling.
[LEV.23.32] The Sabbath is a day of complete rest for you, and you shall afflict your souls on the ninth of the month, from evening to evening you shall keep your Sabbath. [§]
shabat shabaton hu lakhem ve'anitem et-nafshoteikhem betish'a lachodesh ba'erev me'erev ad-erev tishbetu shabatechem.
This verse discusses the observance of the Sabbath. "Shabat" refers to the Sabbath day. "Shabaton" describes it as a day of complete rest. "Hu lakhem" means "it is for you". "Ve'anitem et-nafshoteikhem" means "and you shall afflict your souls". This refers to a practice of self-denial or spiritual preparation. "Betish'a lachodesh" means "on the ninth of the month". "Ba'erev me'erev ad-erev" means "from evening to evening". "Tishbetu shabatechem" means "you shall keep your Sabbath".
[LEV.23.33] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.23.34] Speak to the children of Israel, saying, on the fifteenth day of the seventh month is the festival of booths for seven days to Yahveh. [§]
dah-VAIR el-buh-NEI yis-rah-ALE le-emor bah-chah-mee-shah ah-SAHR bah-choh-desh hah-shuh-vee-ee hah-zeh chag hah-soo-KOHt shiv-AHt yah-MEEM la-Yah-veh.
This verse instructs speaking to the children of Israel, stating that on the fifteenth day of the seventh month is the festival of Sukkot for seven days to Yahveh. 'Sukkot' refers to booths or temporary dwellings. The verse announces the timing of the festival and to whom it is dedicated.
[LEV.23.35] On the first day, it is a convocation of holiness. All work and service you shall not do. [§]
ba-yom ha-ree-shon mee-krah-koh-desh kol-meh-lah-khet ah-vo-dah lo tah-ah-soh
This verse describes the first day as a convocation of holiness, on which no work is to be done. 'Yom' means day. 'Rishon' means first. 'Mikrah' means a calling together, a convocation. 'Kodesh' means holiness. 'Kol' means all. 'Melakhet' means work, occupation. 'Avodah' means service, work. 'Lo' is a negative particle, meaning 'not'. 'Ta'asah' means you shall do.
[LEV.23.36] Seven days you shall bring near a burnt offering to Yahveh. On the eighth day, a sacred assembly shall be for you, and you shall bring near a burnt offering to Yahveh. It is the conclusion; all work you shall not do. [§]
Shiv'at yamim takrivu isheh layahveh, bayom hashemini mikra-kodesh yihyeh lakhem vehikravtem isheh layahveh atzeret hi, kol-mela'chet avodah lo ta'asu.
This verse describes the offering to be made during the Feast of Tabernacles. "Shiv'at yamim" means "seven days". "Takrivu" means "you shall bring near". "Isheh" means "a burnt offering". "Layahveh" means "to Yahveh". "Bayom hashemini" means "on the eighth day". "Mikra-kodesh" means "a sacred assembly". "Yihyeh lakhem" means "shall be for you". "Vehikravtem" means "and you shall bring near". "Atzeret hi" means "it is the conclusion". "Kol-mela'chet avodah" means "all work". "Lo ta'asu" means "you shall not do".
[LEV.23.37] These are the appointed times of Yahveh, which you shall call holy assemblies to offer a fire offering to Yahveh, an ascent offering and a grain offering, a sacrifice and libations, a matter of each day in its day. [§]
el-leh mo-ah-day yuh-veh ah-sher-tee-kreh-oo oh-tam mee-krah-ey ko-desh le-ha-kreev ish-eh la-yuh-veh oh-lah oo-min-chah zeh-vah oo-nes-ah-kim de-var-yom be-yom-o
This verse lists the appointed times of Yahveh. 'El-leh' means 'these'. 'Mo-ah-day' means 'appointed times'. 'Yuh-veh' is the personal name of God. 'Ah-sher' means 'which'. 'Tee-kreh-oo' means 'you call'. 'Oh-tam' means 'them'. 'Mee-krah-ey' means 'called assemblies'. 'Ko-desh' means 'holy'. 'Le-ha-kreev' means 'to offer'. 'Ish-eh' means 'a fire offering'. 'La-yuh-veh' means 'to Yahveh'. 'Oh-lah' means 'an ascent offering'. 'Oo-min-chah' means 'and a grain offering'. 'Zeh-vah' means 'a sacrifice'. 'Oo-nes-ah-kim' means 'and libations'. 'De-var-yom' means 'word of day'. 'Be-yom-o' means 'in its day'.
[LEV.23.38] Apart from the Sabbaths of Yahveh, and apart from your gifts, and apart from all your vows, and apart from all your donations which you give to Yahveh. [§]
milbad shabtot Yahveh umilbad matnoteichem umilbad kol nidreichem urmilbad kol nidboteichem asher titnu laYahveh.
This verse lists things *in addition to* certain holy observances and offerings. "Milbad" means 'apart from' or 'besides'. "Shabtot" is the plural of “Shabbat” and refers to Sabbaths. "Yahveh" is the proper name of God. "Matnoteichem" refers to your gifts. "Nidreichem" means your vows. "Nidboteichem" means your donations. "Titnu" means 'you give' or 'you will give'. "LaYahveh" means 'to Yahveh'.
[LEV.23.39] However, on the fifteenth day of the seventh month, when you gather in the produce of the land, you shall celebrate the feast of Yahveh for seven days. The first day shall be a day of rest, and the eighth day shall be a day of rest. [§]
Akh bah-hah-mee-shah o-sah-rim yohm lah-ho-desh hah-sheh-vee-ee beh-ahs-fekhem et teh-voo-at hah-ah-rets tah-ho-goo et hag Yahveh shih-vaht yah-meem bah-yohm hah-ree-shohn shabbatohn oo-bah-yohm hah-sheh-mee-nee shabbatohn.
This verse describes the Feast of Tabernacles, also known as Sukkot. It specifies the date of the feast (the 15th day of the seventh month) and its duration (seven days), emphasizing that the first and eighth days are days of rest (Shabbat). It states that on this day, you shall celebrate the feast of Yahveh.
[LEV.23.40] You shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, and branches of thick trees, and river willows, and you shall rejoice before Yahveh, your Gods, for seven days. [§]
oolkachtem lakhem bayom harishon peri etz hadar kapot temarim vaanaf etz avot veeravei nachal usmechtem lifnei Yahveh Eloheichem shiv'at yamim.
This verse describes the offering to be brought on the first day of the festival of Sukkot. It lists specific branches and fruit to be gathered: branches of beautiful trees, palm fronds, branches of thick trees, and river willows. It then states people should rejoice before Yahveh, their Gods, for seven days.
[LEV.23.41] And you shall celebrate it as a festival to Yahveh for seven days in the year, a statute forever for your generations, in the seventh month you shall celebrate it. [§]
v'chagoteim oto chag la'Yahveh shiv'at yamim ba'shana chukkat olam l'doroteichem ba'chodesh ha'shvi'i tachogu oto.
This verse discusses the celebration of a festival. 'v'chagoteim' means 'and you shall celebrate'. 'oto' means 'it'. 'chag' means 'festival'. 'la'Yahveh' means 'to Yahveh'. 'shiv'at yamim' means 'seven days'. 'ba'shana' means 'in the year'. 'chukkat olam' means 'a statute forever'. 'l'doroteichem' means 'for your generations'. 'ba'chodesh ha'shvi'i' means 'in the seventh month'. 'tachogu oto' means 'you shall celebrate it'.
[LEV.23.42] In the booths you will dwell for seven days. All the citizens in Israel will dwell in the booths. [§]
ba-soo-kote tay-shev-oo shiv-at ya-meem kol-ha-ez-rach bee-yis-ra-el tay-shev-oo ba-soo-kote.
This verse discusses dwelling in booths (temporary shelters). "ba-soo-kote" means "in the booths". "tay-shev-oo" means "you will dwell". "shiv-at ya-meem" means "seven days". "kol-ha-ez-rach" means "all the citizens". "bee-yis-ra-el" means "in Israel".
[LEV.23.43] So that your generations may know that in booths I settled the children of Israel when I brought them out of the land of Egypt. I am Yahveh, the Gods of you. [§]
le-ma-an yi-de-u do-ro-tei-chem ki-vas-su-kot ho-sha-v-ti et-bnei yis-ra-el beh-ho-tsi-i o-tam mei-eretz mitz-raim ani Yahveh Elohei-chem.
This verse explains the reason for observing the festival of Sukkot (booths). It states that future generations should know that God settled the children of Israel in booths when He brought them out of the land of Egypt. The verse concludes with a declaration of identity from God.
[LEV.23.44] And Moses spoke of the appointed times of Yahveh to the children of Israel. [§]
Va-ye-da-ber Mo-she et mo-a-dei Yahveh el benei Yisrael.
This verse describes Moses speaking about the appointed times of Yahveh to the children of Israel. 'Va-ye-da-ber' means 'and spoke'. 'Mo-she' is 'Moses'. 'Mo-a-dei' means 'appointed times'. 'Yahveh' is the divine name. 'el benei Yisrael' means 'to the children of Israel'.
LEV.24
[LEV.24.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.24.2] Command the sons of Israel, and let them bring to you pure, beaten olive oil for the lamp, to cause a continual light to ascend. [§]
tsav et-bnei yisrael veyikchu eleicha shemen zayit zach katit lamamor leha'alot ner tamid.
This verse instructs the Israelites to bring pure, beaten olive oil for the continual lamp. "Tsav" is a command. "Et" is a grammatical particle. "Bnei Yisrael" means "sons of Israel". "Eleicha" means "to you". "Shemen zayit" means "olive oil". "Zach" means "pure". "Katit" means "beaten". "Lamamor" means "for the lamp". "Leha'alot" means "to cause to ascend" or "to light". "Ner" means "lamp" or "light". "Tamid" means "continual".
[LEV.24.3] From the outside of the covering of the testimony in the tent of meeting, Aaron shall arrange them from evening until morning before Yahveh continually, a statute forever to your generations. [§]
mi-chuץ le-fa-ro-chet ha-e-doot be-o-hel mo-ed ya-aroch oto A-ha-ron me-erev ad-boker lif-nei Yahveh ta-mid chu-kat o-lam le-do-ro-te-chem.
This verse describes Aaron arranging the lamps before Yahveh continually. 'Mi-chuץ' means 'from the outside of'. 'Le-fa-ro-chet' means 'to the covering'. 'Ha-e-doot' refers to the testimony. 'Be-o-hel' means 'in the tent'. 'Mo-ed' means 'meeting' or 'appointment'. 'Ya-aroch oto' means 'he shall arrange it'. 'A-ha-ron' is Aaron. 'Me-erev' means 'from evening'. 'Ad-boker' means 'until morning'. 'Lif-nei' means 'before'. 'Yahveh' is the proper name of God. 'Ta-mid' means 'continually' or 'perpetually'. 'Chu-kat' means 'statute' or 'ordinance'. 'O-lam' means 'forever' or 'world'. 'Le-do-ro-te-chem' means 'to your generations'.
[LEV.24.4] He will arrange the lamps on the pure lampstand before Yahveh always. [§]
al hammenorah hattohrah ya'aroch et hannerot lifnei Yahveh tamid.
This verse describes the arrangement of the lamps on the pure lampstand. 'al' means 'on'. 'hammenorah' means 'the lampstand'. 'hattohrah' means 'the pure one'. 'ya'aroch' means 'he will arrange'. 'et' is a direct object marker. 'hannerot' means 'the lamps'. 'lifnei' means 'before'. 'Yahveh' is the proper name of God. 'tamid' means 'always'.
[LEV.24.5] And you shall take fine wheat flour and you shall bake it, twelve loaves. Two tenths will be the amount of the one loaf. [§]
ve-la-kach-ta so-let ve-a-fi-ta o-ta sh-tei-em es-rer-eh chal-lot sh-nei es-ro-nim yih-yeh ha-chal-lah ha-ech-at
This verse describes the preparation of bread for an offering. 've-la-kach-ta' means 'and you shall take'. 'so-let' refers to fine wheat flour. 've-a-fi-ta' means 'and you shall bake'. 'o-ta' means 'it'. 'sh-tei-em es-rer-eh' means 'twelve'. 'chal-lot' means 'loaves'. 'sh-nei es-ro-nim' means 'two tenths'. 'yih-yeh' means 'will be'. 'ha-chal-lah ha-ech-at' means 'the one loaf'. The verse details the amount of flour needed for each loaf.
[LEV.24.6] And you shall put them, two stacks, six from the stack, on the pure table before Yahveh. [§]
ve-sam-ta o-tam sh-tai-yim ma-a-ra-chot shesh ha-ma-a-ra-chet al ha-shul-chan ha-ta-hor lif-nei Yahveh.
This verse describes the placement of the showbread (lechem hapanim) on the table. 've-sam-ta' means 'and you shall put'. 'o-tam' means 'them'. 'sh-tai-yim ma-a-ra-chot' means 'two stacks'. 'shesh ha-ma-a-ra-chet' means 'six from the stack'. 'al ha-shul-chan ha-ta-hor' means 'on the pure table'. 'lif-nei Yahveh' means 'before Yahveh'.
[LEV.24.7] And you shall put pure frankincense upon the table, and it shall be for bread as a memorial, an offering to Yahveh. [§]
ve-na-ta-ta al-ha-ma-a-rech le-vo-nah za-kah ve-ha-yah-ta la-lech-em le-az-ka-rah ish-sheh la-YAHVEH.
This verse describes an offering placed on the table. 've-na-ta-ta' means 'and you shall put'. 'al-ha-ma-a-rech' means 'upon the table'. 'le-vo-nah' means 'frankincense'. 'za-kah' means 'pure'. 've-ha-yah-ta' means 'and it shall be'. 'la-lech-em' means 'for bread'. 'le-az-ka-rah' means 'as a memorial'. 'ish-sheh' means 'an offering'. 'la-YAHVEH' means 'to Yahveh'.
[LEV.24.8] On the day of the Sabbath, on the day of the Sabbath, it will be arranged before Yahveh continually from the children of Israel, a covenant for all time. [§]
Be-yom ha-shabbat be-yom ha-shabbat ya'archenu lifnei Yahveh tamid me'et benei Yisrael brit olam.
This verse discusses the continual offering brought before Yahveh on the Sabbath day, as a perpetual covenant with the people of Israel. "Be-yom" means "on the day". "Ha-shabbat" means "the Sabbath". "Ya'archenu" means "they will arrange it" or "it will be arranged". "Lifnei" means "before". "Tamid" means "continual" or "perpetual". "Me'et" means "from". "Benei Yisrael" means "the children of Israel". "Brit" means "covenant". "Olam" means "forever" or "world".
[LEV.24.9] And it will be for Aaron and his sons, and they will eat it in a holy place, for it is most holy for him from the offerings of Yahveh, a perpetual statute. [§]
vehayeta le'aharon ulevanav va'achaluhu bemakom kadosh ki kodesh kadoshim hu lo me'ishei Yahveh chak-olam.
This verse describes the portion of the sin offering that is to be eaten by the priests. 'vehayeta' means 'and it will be'. 'le'aharon ulevanav' means 'to Aaron and his sons'. 'va'achaluhu' means 'and they will eat it'. 'bemakom kadosh' means 'in a holy place'. 'ki' means 'for'. 'kodesh kadoshim' is a repetition emphasizing holiness. 'hu lo' means 'it is for him'. 'me'ishei Yahveh' means 'from the offerings of Yahveh'. 'chak-olam' means 'a perpetual statute'.
[LEV.24.10] And there went out a son of an Israelite woman, and his father was an Egyptian man, among the sons of Israel. And there was a quarrel in the camp between the son of the Israelite woman and an Israelite man. [§]
Va yetze ben-ishah Yisra'elit vehu ben-ish Mitsri betoch benei Yisra'el va yinatzu bamachaneh ben haYisra'elith ve ish haYisra'eli.
This verse describes a conflict arising from a mixed-heritage individual. 'Ben-ishah Yisra'elit' means 'son of an Israelite woman'. 'Ben-ish Mitsri' means 'son of an Egyptian man'. The verse details a fight breaking out in the camp involving this individual and an Israelite.
[LEV.24.11] And the son of the Israelite woman blasphemed the Name and cursed. And they brought him to Moses. And his mother’s name was Shelomit, daughter of Divri, of the tribe of Dan. [§]
va-yikov ben-ha-isha ha-yisraelit et-ha-shem va-yekalel va-yavi'u oto el-moshe ve-shem imo shelomit bat-divri le-mateh-dan.
This verse describes a man, the son of an Israelite woman, who blasphemed the Name and cursed. He was brought to Moses. His mother’s name was Shelomit, the daughter of Divri, of the tribe of Dan.
[LEV.24.12] And they placed him in the guardhouse, to clear a path for them according to the word of Yahveh. [§]
va-yan-ni-chu-hu ba-mish-mar lif-rosh la-hem al-pee Yahveh.
This verse describes placing someone in the guardhouse, to clear a path for others, according to the word of Yahveh. 'Va-yan-ni-chu-hu' means 'and they placed him'. 'Ba-mish-mar' means 'in the guardhouse'. 'Lif-rosh la-hem' means 'to clear a path for them'. 'Al-pee Yahveh' means 'according to the word of Yahveh'.
[LEV.24.13] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.24.14] Take the curser outside the camp, and let all who heard place their hands upon his head, and let the entire congregation stone him to death. [§]
hotsay et-hamqallel el-michutz lammachane vesamchu kol-hashomeim et-yadeyhem al-rosho veragmu oto kol-ha'edah.
This verse describes the procedure for dealing with someone who curses God's name. It details that the blasphemer should be taken outside the camp, and all who witnessed the cursing should place their hands upon the blasphemer's head, and then the entire congregation should stone them to death. 'Hotsay' means 'take out'. 'Et' is an untranslatable grammatical marker. 'Hamqallel' means 'the curser'. 'El' means 'to'. 'Michutz' means 'outside'. 'Lammachane' means 'the camp'. 'Vesamchu' means 'and let them place'. 'Kol-hashomeim' means 'all the hearers'. 'Et-yadeyhem' means 'their hands'. 'Al-rosho' means 'upon his head'. 'Veragmu' means 'and let them stone'. 'Oto' means 'him'. 'Kol-ha'edah' means 'all the congregation'.
[LEV.24.15] And to the children of Israel you shall speak, saying: Each man, if he curses his God, he will bear his sin. [§]
veh-el-beh-nay yis-rah-el teh-dah-ber le-emor eesh eesh kee-yeh-kah-lel el-oh-hav veh-nah-sah chet-o
This verse is addressed to the children of Israel, instructing them regarding the consequences of cursing their God. The structure uses repetition ('eesh eesh' - man man) for emphasis. 'El' refers to God, and 'Elohav' means 'his God'. 'Nasa chet-o' signifies 'he will bear his sin'.
[LEV.24.16] And one who pronounces the name of Yahveh shall surely be put to death. All the congregation shall stone him, as the stranger, as the citizen. In pronouncing the name, shall he be put to death. [§]
ve-no-kev shem-ye-ho-vah moot yoo-mat ra-gom yir-geh-moo-vo kol-ha-eh-dah ka-ger ka-eh-zrach be-no-kevo shem yoo-mat.
This verse deals with the punishment for blasphemy – specifically, pronouncing the name of Yahveh. 'Nokeiv' means 'one who pronounces' or 'one who pierces' (a name). 'Shem' means 'name'. 'Yahveh' is the proper name of God. 'Moot' means 'dying', and 'yoomat' means 'shall be put to death'. 'Ragom' means 'to stone'. 'Yirgemu-bo' means 'shall stone him'. 'Kol ha'edah' means 'all the congregation'. 'Ka-ger ka-eh-zrach' means 'as the stranger, as the citizen'. 'Be-nokevo shem yoomat' means 'in pronouncing the name, shall he be put to death'.
[LEV.24.17] And if a man strikes any human being, dying he shall be put to death. [§]
ve-ish ki yakke kol-nefesh adam mot yumat
This verse discusses the penalty for taking a human life. 'Ve-ish' means 'and a man'. 'Ki' means 'that' or 'if'. 'Yakke' means 'he strikes'. 'Kol-nefesh adam' means 'every soul of a man', essentially 'any human being'. 'Mot yumat' means 'dying he shall be put to death'. This is a classic example of a reciprocal verb construction in ancient Hebrew, where the action is returned to the actor.
[LEV.24.18] Whoever strikes the life of an animal will surely repay it, life for life. [§]
oo-mah-keh neh-fesh-beh-heh-mah yeh-shal-meh-nah neh-fesh tah-khat nah-fesh.
This verse discusses the consequence for striking and killing an animal. 'Umakkeh' means 'striking'. 'Nefesh' means 'soul' or 'life' but is often used for 'being' or 'creature'. 'Behemah' means 'animal'. 'Yeshallemena' means 'will surely repay'. 'Nefesh takhat nefesh' means 'soul for soul', meaning a life for a life.
[LEV.24.19] And a person, if he causes a defect to his neighbor, according to what he did, so it shall be done to him. [§]
ve-ish ki yi-ten mum ba-amito ka-asher asa ken ye-aseh lo.
This verse discusses the principle of reciprocity, specifically regarding physical harm. ‘Ish’ means ‘man’ or ‘person’. ‘Ki’ means ‘if’ or ‘for’. ‘Yitten’ means ‘he gives’ or ‘he causes’. ‘Mum’ means ‘blemish’ or ‘defect’. ‘Ba-amito’ means ‘to his neighbor’ or ‘in his fellow’. ‘Ka-asher’ means ‘as’ or ‘according to what’. ‘Asa’ means ‘he did’ or ‘he made’. ‘Ken’ means ‘so’ or ‘thus’. ‘Ye-aseh’ means ‘it will be done’ or ‘it shall be done’. ‘Lo’ means ‘to him’.
[LEV.24.20] Break for break, eye for eye, tooth for tooth. As one gives a defect to a person, so shall it be given to them. [§]
shever takhat shever ayin takhat ayin shen takhat shen ka'asher yitten mum ba'adam ken yinaten bo.
This verse details the principle of 'an eye for an eye', and 'tooth for a tooth'. 'Shever' means 'break' or 'fracture', and is repeated to emphasize reciprocal damage. 'Ayin' means 'eye'. 'Shen' means 'tooth'. 'Mum' means 'defect' or 'blemish'. 'Ba'adam' means 'in a person'. 'Ken' means 'so' or 'thus'. 'Yinaten' means 'will be given'. The structure emphasizes equivalence in retribution.
[LEV.24.21] And whoever strikes an animal will surely repay for it, and whoever strikes a human shall be put to death. [§]
u-mak-keh beh-heh-mah yesh-al-lem-eh-nah oo-mak-keh ah-dahm yoo-maht
This verse details the consequences for striking an animal or a person. "makkeh" means "striking". "behemah" means "beast" or "animal". "yeshallem" means "he will surely repay". "adam" means "human". "yumat" means "he shall be put to death".
[LEV.24.22] One judgement shall be for you, like the stranger, like the citizen it shall be, for I am Yahveh, the Gods. [§]
mishpat echad yihiyeh lakhem kager kaezrach yihiyeh ki ani Yahveh Elohim.
This verse discusses a single standard of justice. "Mishpat" means judgement or justice. "Echad" means one. "Lakhem" means for you. "Kager" means like a stranger. "Kaezrach" means like a citizen. "Yihiyeh" means shall be or will be. "Ki" means for or because. "Ani" means I. "Yahveh" is the proper name of God. "Elohim" is the Gods.
[LEV.24.23] And Moses spoke to the Israelites, and they brought out the blasphemer outside the camp and stoned him with stones. And the Israelites did as Yahveh commanded Moses. [§]
va-yə-də-bēr mō-šeh el-bə-nê yiś-rā-ʾēl va-yō-ṣiʾū ʾet-ha-mə-qal-lēl el-mi-ḥūṣ la-ma-ḥă-neh va-yir-gə-mū ʾō-tō ʾā-ven ū-bə-nê yiś-rā-ʾēl ʿā-sū ka-ʾă-šer ṣiv-āh yə-hā-veh ʾet-mō-šeh.
This verse recounts an event where Moses speaks to the Israelites, and they expel a blasphemer from the camp, stoning him to death as Yahveh commanded Moses. 'Va-yə-də-bēr' means 'and spoke'. 'Mō-šeh' is Moses. 'Bə-nê yiś-rā-ʾēl' means 'sons of Israel', or 'the Israelites'. 'Va-yō-ṣiʾū' means 'and they brought out'. 'Ha-mə-qal-lēl' is 'the blasphemer'. 'Mi-ḥūṣ la-ma-ḥă-neh' means 'outside the camp'. 'Va-yir-gə-mū' means 'and they stoned'. 'ʾŌ-tō' means 'him'. 'ʾĀ-ven' is 'stones'. 'ʿā-sū' means 'they did'. 'Ka-ʾă-šer' means 'as'. 'ṣiv-āh' means 'commanded'. 'yə-hā-veh' is Yahveh. 'ʾet-mō-šeh' means 'to Moses'.
LEV.25
[LEV.25.1] And Yahveh spoke to Moses on Mount Sinai to say: [§]
Va-ye-da-ber Yahveh el-Mo-sheh be-har Si-nai le-e-mor.
This verse states that Yahveh spoke to Moses on Mount Sinai, saying...
[LEV.25.2] Speak to the children of Israel and say to them: When you come to the land that I am giving to you, then the land will rest, a Sabbath for Yahveh. [§]
dab-ber el-bə-nei yis-rā-’el və-ā-martā ‘ă-lē-hem kî tā-vō’u el-hā-’ā-rets ‘ă-sher ‘ă-nî nō-tēn lā-chem və-šā-və-tā hā-’ā-rets šab-bāt la-yə-hō-vāh.
This verse instructs speaking to the Israelites about the land that God is giving to them. It states that the land will rest as a Sabbath for Yahveh.
[LEV.25.3] Six years you will sow your field and six years you will prune your vineyard, and you will gather its produce. [§]
shesh shanim tizra sadecha veshish shanim tizmor karmcha ve'asafta et tevuata
This verse discusses agricultural practices in ancient Israel, specifically regarding the sabbatical year. "Shesh" means six. "Shanim" means years. "Tizra" means you will sow. "Sadecha" means your field. "Veshish shanim" means and six years. "Tizmor" means you will prune. "Karmcha" means your vineyard. "Ve'asafta" means and you will gather. "Et tevuata" means its produce.
[LEV.25.4] And in the seventh year shall be a rest, a rest of ceasing work for the land, a rest to Yahveh. You shall not sow your field, and you shall not prune your vineyard. [§]
oo-vah-shah-nah hah-sheh-vee-it shah-bat shah-bah-ton yee-heh lah-ah-retz shah-bat lah-yah-veh shah-deh-chah loh tee-zah-rah veh-car-meh-chah loh tee-zah-mor.
This verse discusses the seventh year as a year of rest for the land. It specifies that during this year, the land should not be sown, and vineyards should not be pruned, dedicating the year to Yahveh. The word 'shabat' and 'shabaton' relate to rest or ceasing work. 'Shanah' means year, and 'aretz' means land. 'Yizrah' means to sow, and 'yizmor' means to prune. 'Le' indicates 'to' or 'for'.
[LEV.25.5] And the gleanings of your harvest you shall not reap, and the grapes of your vine you shall not gather. A year of rest shall it be for the land. [§]
et sefikh ketzirkha lo tikhtsor ve'et 'invei nezirekha lo tibtzor shnat shabbaton yihyeh la'aretz.
This verse discusses the laws surrounding the Sabbatical year, a year of rest for the land. "Sefikh ketzirkha" means the gleanings of your harvest. "'Invei nezirekha" refers to the grapes of your vine. "Shnat shabbaton" means a year of rest. "La'aretz" means for the land. The verse commands not to reap the gleanings and not to gather the grapes during this year.
[LEV.25.6] And it will be that the Sabbath of the land is for you, for eating, for you and for your servant and for your female servant and for your hired worker and for your resident alien, the sojourners who are with you. [§]
vehayeta shabatt haaretz lachem le’achla lecha ule’avdeka ule’amatecha ulish’kircha ul’toshavcha hagarim imach.
This verse discusses the Sabbath year for the land. 'Vehayeta' means 'and it will be'. 'Shabatt' is Sabbath, meaning a ceasing or rest. 'Haaretz' means 'the land'. 'Lachem' means 'to you'. 'Le’achla' means 'to eat'. 'Lecha' means 'to you'. 'Ule’avdeka' means 'and to your servant'. 'Ule’amatecha' means 'and to your female servant'. 'Ulish’kircha' means 'and to your hired worker'. 'Ul’toshavcha' means 'and to your resident alien'. 'Hagarim' means 'the sojourners'. 'Imach' means 'with you'.
[LEV.25.7] And to your livestock, and to the animal that is in your land, all its harvest will be for eating. [§]
ve-liv-heh-mehch-kah, ve-lah-chai-yah ah-sher beh-ar-tz-chah tee-heh khol-teh-voo-ah-tah le-eh-chohl.
This verse discusses provisions for animals. 'liv-heh-mehch-kah' refers to your livestock. 'lah-chai-yah' means 'to the animal'. 'ah-sher beh-ar-tz-chah' means 'that is in your land'. 'tee-heh' means 'will be'. 'khol-teh-voo-ah-tah' means 'all its yield' or 'all its harvest'. 'le-eh-chohl' means 'to eat'.
[LEV.25.8] And you shall count for yourself seven sets of seven years, seven years seven times, and there will be for you days of seven sets of years, nine and forty years. [§]
ve-sa-far-ta le-cha she-va shav-tot sha-nim she-va sha-nim she-va pe-a-mim ve-ha-yu le-cha ye-mei she-va shav-tot ha-sha-nim te-sha va-ar-ba-im sha-nah.
This verse describes the counting of seven sets of seven years, leading to a period of forty-nine years. 'Ve-sa-far-ta' means 'and you shall count'. 'Le-cha' means 'for you'. 'She-va' means 'seven'. 'Shav-tot' means 'weeks' or 'sets of seven'. 'Sha-nim' means 'years'. 'P'a-mim' means 'times'. 'Ha-yu' means 'will be'. 'Ye-mei' means 'days of'. 'Te-sha' means 'nine'. 'Va-ar-ba-im' means 'and forty'. 'Sha-nah' means 'year'.
[LEV.25.9] And you shall cause the ram's horn to sound a shout in the seventh month, on the tenth of the month, on the day of atonements, you shall cause the ram's horn to sound throughout all your land. [§]
veha'avarta shofar teruah bachodesh hashevii be'asor lachodesh beyom hakippurim ta'aviru shofar bechol artzechkem.
This verse describes the blowing of the ram's horn (shofar) on the Day of Atonement. 'Veha'avarta' means 'and you shall pass/cause to pass'. 'Shofar' is the ram's horn. 'Teruah' is a shout or blast. 'Bachodesh hashevii' means 'in the seventh month'. 'Be'asor lachodesh' means 'on the tenth of the month'. 'Beyom hakippurim' means 'on the day of atonements'. 'Ta'aviru' means 'you shall cause to pass/sound'. 'Bechol artzechkem' means 'in all your land'.
[LEV.25.10] You shall sanctify the year of fifty years, and you shall proclaim liberty in the land to all its inhabitants. It shall be a Jubilee for you, and you shall return, each man to his possession, and each man you shall return to his family. [§]
vekiddashtem et shnat hahamishim shanah ukreatem deror ba’aretz lekhol-yoshevihah yovel hi t’hiyeh lakhem veshavtem ish el achuzato veshahem ish el mishpachto tashuvu.
This verse concerns the laws surrounding the Jubilee year. 'Kiddashtem' means 'you shall sanctify'. 'Shnat hahamishim shanah' refers to 'the year of fifty'. 'Deror' means 'liberty' or 'release'. 'Ba’aretz' means 'in the land'. 'Lekhol-yoshevihah' means 'to all its inhabitants'. 'Yovel' is the Jubilee. 'Hi t’hiyeh lakhem' means 'it shall be for you'. 'Veshavtem' means 'and you shall return'. 'Ish el achuzato' means 'each man to his possession'. 'Veshahem ish el mishpachto tashuvu' means 'and each man to his family you shall return'.
[LEV.25.11] The Jubilee is the year of the fiftieth year, and it will be for you. You shall not sow, and you shall not reap its aftergrowth, and you shall not gather its gleanings. [§]
yo-vel hee sh-nat ha-ha-mee-sheem sha-nah tee-yeh la-chem lo tee-zra-oo v’lo tee-k’tzo-roo et-s’fee-hay-ha v’lo tee-v’tzo-roo et-n’zee-ray-ha
This verse discusses the year of Jubilee. 'Yo-vel' refers to the Jubilee year. 'Sh-nat' means 'year of'. 'Ha-ha-mee-sheem' means 'the fiftieth'. 'Tee-yeh la-chem' means 'will be for you'. 'Lo tee-zra-oo' means 'you shall not sow'. 'V’lo tee-k’tzo-roo' means 'and you shall not reap'. 'Et-s’fee-hay-ha' refers to 'its aftergrowth'. 'V’lo tee-v’tzo-roo' means 'and you shall not gather'. 'Et-n’zee-ray-ha' refers to 'its gleanings'.
[LEV.25.12] For the jubilee will be holy to you; from the field you will eat its produce. [§]
ki yovel hi kodesh tiheh lakhem min-hasadeh tokhlu et-tevu'atah.
The word 'yovel' refers to the jubilee year, a period of restoration and release. 'Hi' means 'it is'. 'Kodesh' means 'holy'. 'Tiheh' is a future tense form of 'to be', meaning 'will be'. 'Lakhem' means 'to you' or 'for you'. 'Min-hasadeh' means 'from the field'. 'Tokhlu' means 'you will eat'. 'Et-tevu'atah' means 'its produce'.
[LEV.25.13] In the year of this Jubilee, you will each return to his possession. [§]
bishnat hayovel hazot tashuvu ish el achuzato
This verse concerns the year of Jubilee. 'bishnat' means 'in the year of'. 'hayovel' means 'the Jubilee'. 'hazot' means 'this'. 'tashuvu' means 'you will return'. 'ish' means 'man' or 'each'. 'el' means 'to'. 'achuzato' means 'his possession'. The verse describes each person returning to their inherited possession in the Jubilee year.
[LEV.25.14] And if you sell a sale to your neighbor, or buy from the hand of your neighbor, do not oppress man his brother. [§]
vekhi timkeru mimkar la'amitekha o kaneh miyad amitekha al tonu ish et achikha
This verse concerns selling or buying from one’s neighbor. ‘Timkeru’ means ‘you sell’. ‘Mimkar’ means ‘a sale’ or ‘something sold’. ‘La’amitekha’ means ‘to your neighbor’. ‘Kaneh’ means ‘you buy’. ‘Miyad’ means ‘from the hand of’. ‘Al tonu’ means ‘do not oppress’. ‘Ish et achikha’ means ‘man his brother’ – essentially, one another.
[LEV.25.15] According to the number of years after the Jubilee, you shall purchase from your neighbor. According to the number of crops, it shall be sold to you. [§]
bə-mis-par sha-nim a-har hay-yo-vel tik-neh me-et a-mi-tech; bə-mis-par shə-nei-tə-vu-ot yim-kar-lach.
This verse deals with the redemption of property sold in the year of Jubilee. It specifies the price for repurchase based on the number of years remaining until the next Jubilee and the expected yield of crops. “Mispar” means number. “Shanim” means years. “Ahar” means after. “Hayovel” means the Jubilee. “Tikneh” means you shall purchase. “Me’et” means from. “Amitech” means your neighbor. “Shnei tevuoat” means two harvests or crops. “Yimkar lach” means shall be sold to you.
[LEV.25.16] According to the abundance of years, its possessions will increase, and according to the scarcity of years, its possessions will decrease, for it is by the number of harvests that it sells to you. [§]
l'fi ro'v hashanim tarbeh miknato u'l'fi m'ot hashanim tam'it miknato ki mispar t'vuot hu mocheir lach.
This verse discusses a system of calculating the value of livestock based on the number of years they have produced. "shanah" means year, and "miknah" refers to livestock or possessions. The verse essentially states that the more years the animal has produced, the higher its value will be, and the fewer years it has produced, the lower its value will be. The value is determined by the number of crops it has yielded.
[LEV.25.17] And you shall not oppress a person his neighbor, and you shall fear from your God, for I am Yahveh, your Gods. [§]
ve-lo tonu ish et-ameeto ve-yireata me-elohecha ki ani yahveh eloheichem.
This verse contains several key names for God and ethical instructions. "ve-lo tonu" means 'and you shall not oppress'. "ish" means 'person' or 'man'. "et-ameeto" means 'his neighbor'. "ve-yireata" means 'and you shall fear'. "me-elohecha" means 'from your God'. "ki" means 'for'. "ani" means 'I'. "yahveh" is the proper name of God. "eloheichem" means 'your Gods'.
[LEV.25.18] And you will do my statutes, and you will keep my judgements, and you will do them, and you will dwell upon the land securely. [§]
va'asitem et-chukkotai v'et-mishpatai tishmeru va'asitem otam vishavtem al-ha'aretz lavetach.
This verse consists of several parts. "va'asitem" means "and you will do". "et-chukkotai" means "my statutes". "v'et-mishpatai" means "and my judgements". "tishmeru" means "you will keep". "va'asitem otam" means "and you will do them". "vishavtem" means "and you will dwell". "al-ha'aretz" means "upon the land". "lavetach" means "securely". The verse is a conditional statement, promising security in the land if the people observe God's laws.
[LEV.25.19] And the land will give its fruit, and you will eat to fullness, and you will dwell in safety upon it. [§]
veh-nah-tah-nah hah-ah-rets peer-yah-ah vah-ah-khel-tem lah-so-vah vee-yishahv-tem lah-veh-tah ah-lay-hah
This verse describes a promise of abundance and security. "veh" is a conjunction meaning "and". "nah-tah-nah" means "will give". "hah-ah-rets" means "the land". "peer-yah-ah" means "its fruit". "vah-ah-khel-tem" means "and you will eat". "lah-so-vah" means "to fullness". "vee-yishahv-tem" means "and you will dwell". "lah-veh-tah" means "in safety". "ah-lay-hah" means "upon it".
[LEV.25.20] And if you say, "What shall we eat in the seventh year, when we do not sow and do not gather in our produce?" [§]
vekhi to'maru ma-nokhal bashanah hashev'it hen lo nizra ve lo ne'esof et tevu'ateinu.
This verse asks what the people will eat in the seventh year, when they are not allowed to sow or harvest. "Vekhi" means "and if", "to'maru" means "you say", "ma-nokhal" means "what we eat", "bashanah hashev'it" means "in the year the seventh", "hen" means "indeed" or "behold", "lo nizra" means "not sown", "lo ne'esof" means "not harvested", and "et tevu'ateinu" means "our produce".
[LEV.25.21] And I commanded my blessing to you in the sixth year, and it will make the produce for three years. [§]
ve-tzi-vee-tee et-bir-cha-tee la-chem ba-sha-nah ha-shi-sheet ve-a-sat et-ha-te-vu-ah li-shlo-sh ha-sha-nim.
This verse describes a command relating to blessing and produce. 'Ve' means 'and'. 'Tziviti' is 'I commanded'. 'Et' is a direct object marker. 'Birchati' means 'my blessing'. 'Lachem' means 'to you'. 'Ba-shana' means 'in the year'. 'Ha-shishit' means 'the sixth'. 'Ve-asat' means 'and it will do/make'. 'Ha-tevua' means 'the produce'. 'Li-shlosh' means 'for three'. 'Ha-shanim' means 'the years'.
[LEV.25.22] And you will sow the eighth year, and you will eat from the old produce until the ninth year, until the coming of its produce, you will eat old. [§]
oozra'tem et hashanah hashminit va'achaltem min hatevuah yashan ad hashanah hatshii'it ad bo tevutah tohchlu yashan.
This verse describes a period during which the people will eat from the old harvest until the new harvest arrives. It specifies they will eat from the old harvest until the ninth year, awaiting the produce of that year. 'Et' is a grammatical marker indicating the direct object. 'Ha' means 'the'. 'Tevuah' means 'grain' or 'produce'. 'Ad' means 'until'. 'Bo' means 'its coming'.
[LEV.25.23] And the land shall not be sold to perpetuity, for to me the land belongs, for strangers and sojourners you are with me. [§]
veha'aretz lo timacher litzmitut ki li ha'aretz ki gerim vetoshavim atem imadi.
This verse concerns the land and its ownership. 'veha'aretz' means 'and the land'. 'lo timacher' means 'shall not be sold'. 'litzmitut' means 'forever' or 'to perpetuity'. 'ki li ha'aretz' means 'for to me is the land'. 'ki gerim vetoshavim atem imadi' means 'for strangers and sojourners you are with me'. Essentially, the land does not belong to the people to sell permanently because it belongs to Yahveh, and the people are merely temporary residents.
[LEV.25.24] And in all land that you possess, redemption you will give to the land. [§]
u-ve-chol eretz achuzat-chem ge-ulah tit-nu la-aretz.
This verse discusses redemption of land within one's possession. "Eretz" means land or country. "Achuzatchem" signifies your possession or holding. "Geulah" refers to redemption or release. "Titnu" means you will give, and “la-aretz” means to the land.
[LEV.25.25] For if your brother becomes impoverished, and sells his possession, then his near redeemer shall come to him and redeem the sale of your brother. [§]
kee-yah-mooch akh-eekha oo-mah-khar meh-ah-khuz-zah-toh vee-vah go-ahl-o hah-kah-robe eh-lahv vee-gah-ahl et mim-khar akh-eekha
This verse describes the redemption of land sold by a brother. 'kee' means 'for' or 'because'. 'yahmooch' means 'be impoverished'. 'akh-eekha' means 'your brother'. 'umakhar' means 'and he sells'. 'meahuzzahto' means 'his possession'. 'veebah' means 'and comes'. 'go-ahlo' means 'his redeemer'. 'hakkarov' means 'the near'. 'elav' means 'to him'. 'veegahl' means 'and redeems'. 'et' is a direct object marker. 'mimkhar' means 'the sale'. 'akh-eekha' means 'your brother'.
[LEV.25.26] And a man, if he has no redeemer, and his hand reaches out and finds enough for his redemption. [§]
veh-eesh kee lo yih-yeh-loh go-el veh-hee-see-gah ya-doh oo-mah-tsah ke-deh g’oo-lah-toh
This verse discusses the concept of a redeemer. 'Eesh' means 'man'. 'Goeal' means 'redeemer'. 'Yado' means 'his hand'. 'Metsa' means 'find'. 'Kedei' means 'enough for'. 'Geulah' means 'redemption'. The verse outlines a situation where a man has no redeemer, and must provide for his own redemption.
[LEV.25.27] And he calculated the price of his merchandise and returned the excess to the man who sold to him, and he returned to his possession. [§]
ve-chi-shav et shnei mim-ka-ro ve-he-shiv et ha-o-def la-ish a-sher ma-char-lo ve-shav la-a-chu-za-to
This verse describes a merchant calculating the price of goods sold and returning any excess payment to the person from whom he bought the goods. He then returns to his possession.
[LEV.25.28] And if his hand does not find sufficiency to return it to him, then his sale will be in the hand of the buyer of it, until the year of the Jubilee, and it will go out in the Jubilee, and he will return to his possession. [§]
ve-im lo-matza yado dei hashiv lo ve-haya mimkaro beyad ha-kone oto ad shnat hayovel ve-yatzah bayovel ve-shav la-achuzato
This verse concerns the laws regarding the sale of property, specifically concerning the right of redemption. If a person sells a portion of their land and is unable to buy it back, the land remains with the buyer until the year of the Jubilee, at which point it reverts to the original owner. 'Dei' means 'sufficiency' or 'enough', here understood as the funds required for redemption. 'Ha-kone' is 'the buyer'. 'La-achuzato' is 'to his possession'. 'Hayovel' is 'the Jubilee'.
[LEV.25.29] And if a man sells a dwelling place in a walled city, then his redemption shall be until the end of the year of its selling. Days shall be his redemption. [§]
ve-ish ki-yimkor beit-moshav ir homa ve-hayeta ge-ulah-to ad-tom shnat mimkaro yamim tihyeh ge-ulah-to
This verse discusses the right of redemption for a house in a walled city. 'Ish' means man or someone. 'Yimkor' means he will sell. 'Beit-moshav' is a house or dwelling place. 'Ir homa' is a walled city. 'Ge-ulah-to' means his redemption. 'Ad-tom shnat mimkaro' means until the end of the year of its selling. 'Yamim tihyeh ge-ulah-to' means days shall be his redemption.
[LEV.25.30] And if it is not redeemed until a full year is completed, then the house which is in the city which has no wall will pass into perpetuity to the one who bought it for his generations. It will not revert in the Jubilee. [§]
ve-im lo-yigael ad-meloat lo shanah temimah ve-kam ha-bayit asher ba-ir asher lo chomah la-tzemitut la-koneh oto le-dorotav lo yetzei bayovel.
This verse discusses the redemption of a house in a city without walls. If the house is not redeemed by its rightful owner within a full year after its sale due to poverty, the house permanently belongs to the buyer and will not revert to the original owner during the Jubilee year. 'Yigael' relates to redeeming or ransoming. 'Meloat' means fullness or completion. 'Temimah' means complete or perfect. 'Bayit' means house. 'Ir' means city. 'Chomah' means wall. 'Tzemitut' means perpetuity or forever. 'Koneh' means buyer. 'Dorotav' means his generations. 'Yetzei' means to go out or revert. 'Bayovel' means in the Jubilee.
[LEV.25.31] And the houses of the courtyard enclosures which do not have a wall surrounding them upon the field of the land shall be counted. Redemption shall be his, and in the Jubilee it will be released. [§]
oo-vah-tay hah-hah-tzair-eem ah-sher ain-lah-hem ho-mah sa-veev al-sdeh hah-ah-retz yee-hah-shev ge-oo-lah tee-heh-leh-loh oo-bah-yo-vel yee-tzeh
This verse concerns the redemption of property, specifically fields and houses within courtyard enclosures that lack surrounding walls. It addresses the rules concerning the Jubilee year and restoration of land ownership. 'Hatzairim' refers to courtyard enclosures or small settlements. 'Sadeh ha'aretz' means 'field of the land'. 'Geulah' means redemption. 'Bayovel' means 'in the Jubilee'. 'Yetzah' means 'will go out' or 'will be released'.
[LEV.25.32] And the cities of the Levites, the houses of the cities of their possession, will be a perpetual redemption to the Levites. [§]
ve-arei ha-levi-yim batei arei achuzatam ge'ulat olam tihyeh la-levi-yim.
This verse discusses the cities allocated to the Levites. 'Ve-arei' means 'and the cities'. 'Ha-levi-yim' means 'of the Levites'. 'Batei arei' means 'houses of cities' or simply 'cities'. 'Achuzatam' means 'their possession'. 'Ge'ulat olam' means 'redemption of forever' or 'perpetual redemption'. 'Tihyeh' means 'will be'. 'La-levi-yim' means 'to the Levites'. Therefore, the verse speaks of the cities given to the Levites as being a perpetual possession.
[LEV.25.33] And whoever redeems from the Levites, and exits from a sold dwelling and city, its possession in the Jubilee, because the houses of the cities of the Levites are their possession within the children of Israel. [§]
vaasher yig'al min-hal'viyim veyatsa mim'khar-bayit ve'ir achuzzato bayovel ki batei arei hal'viyim hi achuzzatam betoch benei yisrael.
This verse discusses the redemption of property sold by Levites. If a Levite sells property in a city or town, it can be redeemed. The verse states that the cities given to the Levites are their permanent possession within the community of Israel. 'Yig'al' means to redeem, 'hal'viyim' refers to the Levites, 'bayit' means house or dwelling, 'ir' means city, 'achuzzato' means its possession, 'bayovel' refers to the Jubilee year, and 'bnei yisrael' means the children of Israel.
[LEV.25.34] And the fields of the open country around their cities shall not be sold, for it is a possession for all time to them. [§]
oo-sheh-deh mee-grahsh ah-ray-hem lo yeem-kah-er kee-ah-choo-zat oh-lahm hoo lah-hem.
This verse discusses the inalienability of land belonging to cities. 'oosdeh' refers to fields. 'meegrahsh' refers to the open country surrounding cities. 'arayhem' means their cities. 'lo yeemkah-er' means it shall not be sold. 'kee-ah-choozat olam hoo lahem' means for it is a possession for all time to them.
[LEV.25.35] And if your brother becomes weak, and his hand falls with you, then you shall strengthen him, treating him as a temporary resident and an inhabitant, and he shall live with you. [§]
vekhi yamukh akhiakha umata yado imakh vehakhazakta bo ger vetoshav vakhai imakh
This verse describes a situation where a brother falls into poverty and needs assistance. It commands the listener to strengthen him, treating him as a temporary resident (ger) and fellow inhabitant (toshav), and to ensure his continued life alongside them. 'Yamukh' describes becoming weak or impoverished. 'Mata yado' refers to his hand being extended in need, or literally 'falling'. 'Ger' refers to a temporary resident, a sojourner. 'Toshav' refers to an inhabitant, a dweller. The verse focuses on providing support to someone in need within the community.
[LEV.25.36] Do not take from him interest and profit, and you shall fear your Gods, and let the life of your brother be with you. [§]
al-ti-kach mei-itto neshech ve-tarbit ve-yare-ta mei-elohei-cha ve-chei achicha im-mach.
This verse contains several key words. "al-ti-kach" means "do not take". "mei-itto" means "from him". "neshech" refers to interest or usury. "ve-tarbit" means "and increase" or "and profit". "ve-yare-ta" means "and you shall fear". "mei-elohei-cha" means "from your Gods". "ve-chei achicha" means "and the life of your brother". "im-mach" means "with you". The verse is a command regarding lending practices, stressing reverence for the Gods and concern for one's neighbor.
[LEV.25.37] You shall not give your silver to him with interest, and with increase you shall not give your food. [§]
et-kaspeka lo-titeh-lo be-neshek u-ve-marbit lo-titeh-achlecha
This verse concerns the prohibition of usury. "Kaspeka" means "your silver". "Lo titeh lo" means "you shall not give to him". "Be-neshek" means "with interest". "U-ve-marbit" means "and with increase". "Lo titeh achlecha" means "you shall not give your food". This refers to lending for profit, essentially taking advantage of someone’s need. The verse prohibits lending with interest or taking excessive profits.
[LEV.25.38] I am Yahveh, the Gods of you, who has brought you out from the land of Egypt, to give to you the land of Canaan, to be to you for Gods. [§]
a-nee Yahveh Elohim-kem a-sher-ho-tzee-tee et-khem may-eretz mitz-raim la-tet la-khem et-eretz ke-na-an li-hee-ot la-khem le-Elohim.
This verse declares God's identity and his act of deliverance. 'a-nee' means 'I'. 'Yahveh' is the proper name of God. 'Elohim-kem' means 'the Gods of you', or 'your Gods'. 'a-sher-ho-tzee-tee' means 'who has brought out'. 'et-khem' means 'you'. 'may-eretz mitz-raim' means 'from the land of Egypt'. 'la-tet la-khem' means 'to give to you'. 'et-eretz ke-na-an' means 'the land of Canaan'. 'li-hee-ot la-khem le-Elohim' means 'to be to you for Gods'.
[LEV.25.39] And if your brother becomes impoverished with you, and is sold to you, you shall not make him work the work of a slave. [§]
vekhi yamukh akhikha immakh venimkhar lakh lo ta'avod bo avodat aved
This verse concerns the treatment of a fellow Hebrew who has fallen on hard times and been sold into servitude. 'vekhi' means 'and if'. 'yamukh' means 'be impoverished'. 'akhikha' means 'your brother'. 'immakh' means 'with you'. 'venimkhar lakh' means 'and be sold to you'. 'lo ta'avod' means 'you shall not make him work'. 'bo' means 'in him'. 'avodat aved' means 'the work of a slave'.
[LEV.25.40] Like a hired worker, like a resident alien he will be with you. Until the year of the Jubilee he will work with you. [§]
kə-sā-khīr kə-tō-shāv yih-yeh ‘im-mākh; ‘ad-shə-nat ha-yō-vel ya-‘ă-vōd ‘im-mākh.
This verse describes the status of someone who is working for another. The terms 'sakir' and 'toshav' both relate to someone who dwells with another, but likely with differing levels of rights. 'Sakir' usually refers to a hired worker or a sojourner, and 'toshav' to a resident alien. 'Yihyeh' means 'will be'. 'Immak' means 'with you'. 'Ad-shnat hayovel' means 'until the year of the Jubilee'. 'Ya'avod' means 'will work'.
[LEV.25.41] And he will depart from among your people, he and his sons with him, and he will return to his family and to the inheritance of his ancestors he will return. [§]
ve-yatsa me-im-ach hu u-vanav im-o ve-shav el-mish-pach-to ve-el-achuzat avotav ya-shuv.
This verse describes someone leaving their people with their sons, then returning to their family and the inheritance of their ancestors. It details a return to origins after a period of separation. The words are fairly straightforward in terms of meaning, relating to movement and familial connection. ‘Im’ appears multiple times, meaning ‘with’ or ‘from’ depending on the context.
[LEV.25.42] For they are my servants, those whom I brought out of the land of Egypt. They shall not be sold as servants. [§]
Ki-avadai hem asher hotzeeti otam me'eretz mitzrayim, lo yimakeru mimekheret aved.
This verse discusses the people God brought out of the land of Egypt. 'Ki' means 'for' or 'because'. 'Avadai' means 'my servants'. 'Hem' means 'they'. 'Asher' means 'that' or 'who'. 'Hotzeeti' means 'I brought out'. 'Otam' means 'them'. 'Me'eretz' means 'from the land of'. 'Mitzrayim' is the name of Egypt. 'Lo' means 'not'. 'Yimakeru' means 'they will be sold'. 'Mimekheret' means 'from the sale of'. 'Aved' means 'a servant'. Essentially, the verse states that because these are God's servants, whom God brought out of the land of Egypt, they will not be sold as servants.
[LEV.25.43] Do not oppress him with hardship, and you shall fear from your God. [§]
lo tirdeh bo befarech veyareta meelohecha
This verse contains several key terms. "lo tirdeh" means "do not oppress". "bo" refers to "him", the person being discussed. "befarech" means "with hardship" or "with rigor". "veyareta" means "and you shall fear". "meelohecha" means "from your God". The verse is a command not to oppress someone with harshness, and to maintain respect and fear toward God.
[LEV.25.44] And your servants and your handmaids, who will be for you, from the nations who are around you, from them you shall buy servant and handmaid. [§]
ve’avdecha va’amatecha asher yihyu-lakh me’et ha’goyim asher sevivoteichem mehem tiknu eved ve’amah.
This verse discusses acquiring servants from the nations surrounding the Israelites. 've’avdecha' means 'and your servant'. 'va’amatecha' means 'and your handmaid'. 'asher yihyu-lakh' means 'who will be for you'. 'me’et ha’goyim' means 'from the nations'. 'asher sevivoteichem' means 'who are around you'. 'mehem tiknu' means 'from them you shall buy'. 'eved ve’amah' means 'servant and handmaid'.
[LEV.25.45] And also from the descendants of the residents dwelling with you, you will acquire them, and from their families who are with you, who were born in your land, and they will be for you as possessions. [§]
ve-gam mi-bnei ha-toshavim ha-garim imachem meihem tiknu u-mimishpachtam asher imachem asher holidu be'artzchem vehayu lachem la'achuzza.
This verse discusses acquiring people, specifically those who reside among the Israelites and their families born within the land. 'Bnei' means 'sons' or 'descendants', 'toshavim' means 'residents' or 'sojourners', 'garim' means 'dwelling' or 'residing', 'imachem' means 'with you', 'meihem' means 'from them', 'tiknu' means 'you will acquire', 'mimishpachtam' means 'from their families', 'asher' means 'who' or 'which', 'artzchem' means 'your land', 'vehayu' means 'and they will be', 'lacham' means 'for you', and 'la'achuzza' means 'as possession'.
[LEV.25.46] And you shall inherit them for your children after you, as a possession for eternity, in them you shall serve. And with your brothers, the children of Israel, each with his brother, you shall not oppress him with excessive labor. [§]
vəhiṯnachaləṯem ʾōṯām livənêḵem ʾaḥărêḵem lārešeṯ ʾăḥuzzāh ləʿōlām bāhem taʿăvōḏū ūvəʾăḥêḵem bənê-yiśrāʾēl ʾīš bəʾăḥîw lō-ṯirḏeh bō bəpāreḵ.
This verse describes inheritance and treatment of fellow Israelites. The first part speaks of inheriting land for generations. The second part addresses how Israelites should treat each other – not oppressively. The word 'pāreḵ' means excessive labor or oppression.
[LEV.25.47] And if the hand of a resident alien or sojourner is insufficient amongst you, and your brother is impoverished with him, then he shall be sold to the resident alien or sojourner amongst you, or to the family of origin of the resident alien. [§]
vekhi tashig yad ger vetoshav imach umach achicha immo venimkar leger toshav imach o le'eker mishpachat ger.
This verse discusses the situation of a resident alien (ger) or sojourner (toshav) becoming impoverished and being sold. "Yad" means hand, but in this context refers to power or ability. "Ger" refers to a resident alien, one who lives amongst the Israelites but isn't one of them. "Toshav" refers to a sojourner, a temporary resident. "Mach" means to be lacking or impoverished. "Achicha" means your brother, referring to a fellow Israelite. "Nimkar" means sold. "Eker" refers to the root or origin, thus "mishpachat eker" means the family of origin.
[LEV.25.48] After being sold, redemption will be his. One of his brothers will redeem him. [§]
akharei nimkhar geulah tihyeh lo ehad me'echav yig'alenoo
This verse discusses the right of redemption after being sold into slavery. 'Akharei' means 'after'. 'Nimkhar' means 'sold'. 'Geulah' means 'redemption'. 'Tihyeh' means 'will be'. 'Lo' means 'him'. 'Ehad' means 'one'. 'Me'echav' means 'from his brothers'. 'Yig'alenoo' means 'will redeem him'.
[LEV.25.49] Or a relative, or the son of my father’s brother will redeem us, or one of his relatives from his flesh, from his family will redeem us, or if a hand reaches to redeem, we will be redeemed. [§]
o-dodo o ben-dodo yige’alen-nu o mish-she’aro be-sar-o mim-mish-pach-to yige’al-enu o his-si-ga ya-do ve-ni-ga’al
This verse discusses the concept of a redeemer, a relative who has the responsibility to buy back family property or free a family member from slavery. The verse presents several options for who might fulfill this role: a close relative (literally, 'uncle-uncle' or 'father’s brother’s son'), a closer relative (literally ‘son of my father’s brother’), or a more distant relative from within the family. The final clause suggests that if someone has the resources ('hand') to redeem, they will do so.
[LEV.25.50] And he will reckon with the one who bought him, from the year of his sale to him, until the year of the Jubilee. And the money of his sale will be in number of years, like the days of a hired worker he will be with him. [§]
ve-chishav im-konehu mishnat himakro lo ad shnat hayovel ve-haya kesef mimakro be-mispar shanim kimay sakir yihye immo.
This verse concerns the calculation of the redemption price for a sold possession, specifically land. It details that the price is determined by the number of years remaining until the Jubilee year. The verse suggests the price should be proportional to the years of usage remaining, similar to the wages of a hired worker. 'Konehu' refers to the purchaser, 'himakro' to the sale, and 'hayovel' to the Jubilee year. The verse establishes a system where the value decreases as the Jubilee year approaches.
[LEV.25.51] If still many years pass, then he will restore his redemption with the money from his acquisition. [§]
Im-od rabbot bash-sha-nim le-fee-hen ya-sheev ge-oo-la-toh mik-kesef mik-na-toh.
This verse discusses a potential redemption or repurchase. 'Im-od' suggests 'if still' or 'if yet.' 'Rabbot bash-sha-nim' means 'many years.' 'Le-fee-hen' refers to 'according to them' or 'by their account.' 'Ya-sheev' means 'he will return' or 'he will restore.' 'Ge-oo-la-toh' signifies 'his redemption' or 'his repurchase.' 'Mik-kesef' means 'from silver' or 'with money.' 'Mik-na-toh' means 'from his purchase' or 'from what he acquired.' The verse essentially states that if many years pass, he will restore his redemption with the money from his purchase.
[LEV.25.52] And if a little remains of the years until the year of the Jubilee, and he calculates for himself according to the number of his years, he shall return the redemption of his property. [§]
ve-im-me'at nish'ar ba-shanim ad-shnat ha-yovel ve-chishav-lo ke-fi shanav yashiv et-ge'ulato.
This verse concerns the return of property during the Year of Jubilee. It states that if a certain amount of time remains until the Jubilee year, the value of the property should be calculated proportionally to the remaining years, and that amount should be returned to the original owner.
[LEV.25.53] A hired worker, year by year, will be with him. He will not oppress him with hardship in your sight. [§]
kish-sir sha-nah beh-sha-nah yih-yeh im-mo lo yir-deh-nu beh-peh-rech le-ey-nechah.
This verse discusses a worker and their compensation. 'kish-sir' refers to a hired worker. 'sha-nah' means year. The repetition 'beh-sha-nah' emphasizes yearly. 'yih-yeh' means 'will be'. 'im-mo' means 'with him'. 'lo yir-deh-nu' means 'will not oppress him'. 'beh-peh-rech' means 'with hardship' or 'by force'. 'le-ey-nechah' means 'before your eyes' or 'in your sight'.
[LEV.25.54] And if he is not redeemed by these means, then he shall go out in the year of the Jubilee, he and his sons with him. [§]
ve-im-lo yig-al be-el-leh ve-ya-tza bi-sh-nat ha-yo-vel hu u-van-av im-o
This verse discusses the redemption of land and people. 've-im-lo' means 'and if not'. 'yig-al' means 'be redeemed'. 'be-el-leh' means 'by these things' or 'by these means'. 've-ya-tza' means 'and he shall go out'. 'bi-sh-nat ha-yo-vel' means 'in the year of the Jubilee'. 'hu u-van-av im-o' means 'he and his sons with him'.
[LEV.25.55] For the sons of Israel are to me servants, my servants they are, those whom I brought out of the land of Egypt. I am Yahveh, your Gods. [§]
kee lee benee yisra'el avadeem avaday hem asher hotzee'tee otam mee'eretz mitzrayim anee Yahveh Eloheykem.
This verse asserts God's ownership of the Israelites. "Benee Yisra'el" means "sons of Israel". "Avadeem" means "servants". "Eloheykem" is a plural form referring to 'your gods' – indicating a relationship where God is considered *a* god to the Israelites, but also the collective Gods. “Yahveh” is the proper name of God. “Annee” means “I”.
LEV.26
[LEV.26.1] You shall not make for yourselves idols, or a carved image, or a standing stone. You shall not set up for yourselves any such thing, and you shall not place a stone of shame in your land to prostrate yourselves before it, for I am Yahveh, your Gods. [§]
lo ta'asu lakhem elilim u fesel u matseva lo takimu lakhem ve even maskhit lo titnu be'archechem lehishtachavot aleyha ki ani Yahveh Eloheichem.
This verse is a commandment against making idols. 'Lo ta'asu' means 'you shall not make'. 'Lakhem' means 'for yourselves'. 'Elilim' is the plural of 'elil' meaning 'worthless things' or 'idols'. 'U' means 'and'. 'Fesel' means 'carved image' or 'idol'. 'Matseva' refers to a standing stone used for worship. 'Lo takimu' means 'you shall not set up'. 'Even maskhit' means 'stone of shame' or 'pillar'. 'Lo titnu' means 'you shall not place'. 'Be'archechem' means 'in your land'. 'Lehishtachavot' means 'to prostrate yourselves' or 'to worship'. 'Aleyha' means 'before it' or 'upon it'. 'Ki' means 'for'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Eloheichem' means 'your Gods'.
[LEV.26.2] You shall keep my Sabbaths, and you shall revere my sanctuary. I am Yahveh. [§]
et-shab-bo-tay tee-shmo-roo oo-mik-dash-ee tee-rah-oo a-nee Yahveh.
This verse contains several parts. "Et" is a grammatical marker with no direct translation, indicating the object of the verb. "Shabbotay" is the plural possessive form of "Shabbat", meaning "my Sabbaths". "Tishmoru" is a verb meaning "you shall keep". "Umikdashiy" means "and my sanctuary". "Tirau" means "you shall revere". "Ani" means "I". "Yahveh" is the proper name of God.
[LEV.26.3] If in my statutes you walk, and my commandments you keep, and them you do. [§]
im-be-khuk-ko-tai te-le-khu ve-et mitz-vo-tai tish-me-ru va-a-si-tem o-tam
This verse uses several key terms. "Khuk-ko-tai" refers to "my statutes", where "my" is a possessive pronoun referencing God. "Te-le-khu" means "you will walk". "Mitz-vo-tai" refers to "my commandments". "Tish-me-ru" means "you will keep". "Va-a-si-tem" means "and you will do". "O-tam" means "them". Therefore, the verse presents a conditional statement: if you walk in my statutes and keep my commandments and do them...
[LEV.26.4] And I will give your rains in their time, and the land will give its produce, and the tree of the field will give its fruit. [§]
veh-nah-tee gish-may-chem beh-ee-tahm veh-nah-teh hah-ah-retz yeh-boo-lah veh-etz hah-sah-deh yee-tehn pee-ro
This verse describes God promising rain in its time, the land yielding its produce, and trees in the field giving their fruit. Each instance of a divine name is translated directly. "Gishmekhem" is a second-person plural possessive pronoun referring to 'your rains'. "Be'itam" means 'in its time'. "Yebulah" is 'its produce'. "Etz hasadeh" is 'tree of the field'. "Piro" is 'its fruit'.
[LEV.26.5] And rain will ensure for you the late harvest, and the late harvest will ensure the sowing, and you will eat your bread to fullness, and you will dwell securely in your land. [§]
vehissig lakhem dayish et-bazir ubazir yassig et-zara va’akheltem lachmekhem lasovea vishavtem lavetach be’artzchem.
This verse describes a bountiful harvest and security in the land. "Dayish" refers to rain, "bazir" to the late harvest (grapes/fruit), and "zara" to sowing or seed. The verse illustrates a cycle of provision where rain brings the late harvest, the late harvest leads to sowing, and this yields enough bread for fullness, all contributing to security in the land.
[LEV.26.6] And I will give peace in the land, and you will lie down, and there will be no one making afraid. And I will quiet the wild beast, evil animal, from the land, and sword will not pass through your land. [§]
ve-nat-ti sha-lom ba-a-retz u-shechav-tem ve-ein ma-cha-rid ve-hish-ba-ti cha-yah rah min-ha-a-retz ve-che-rev lo-ta-a-vor be-artz-chem.
This verse details a promise of peace and security. 've-nat-ti' means 'and I will give'. 'sha-lom' means 'peace'. 'ba-a-retz' means 'in the land'. 'u-shechav-tem' means 'and you will lie down'. 've-ein ma-cha-rid' means 'and there will be no one making afraid'. 've-hish-ba-ti' means 'and I will quiet'. 'cha-yah rah' means 'wild beast, evil animal'. 'min-ha-a-retz' means 'from the land'. 've-che-rev' means 'and sword'. 'lo-ta-a-vor' means 'will not pass'. 'be-artz-chem' means 'in your land'.
[LEV.26.7] And you will pursue your enemies, and they will fall before you by the sword. [§]
oo-redaf-tem et-oy-vay-chem ve-naf-loo lif-nay-chem le-kharev.
This verse describes pursuing enemies and their subsequent defeat. 'Urdatem' means 'you will pursue'. 'Et' is a grammatical marker indicating the direct object. 'Oyvaychem' means 'your enemies'. 'Venafloo' means 'and they will fall'. 'Lifnaychem' means 'before you'. 'Lecharev' means 'by the sword'.
[LEV.26.8] And five hundred of you will chase a thousand, and a thousand of you will chase ten thousand, and your enemies will fall before you to the sword. [§]
ve-rad-foo mi-chem cham-ee-shah may-ah oo-may-ah mi-chem re-vah-vah yir-do-foo ve-naf-loo oy-vay-chem lif-nay-chem le-charev.
This verse describes a promise of victory in battle. The phrase "cham-ee-shah may-ah" means "five hundred". The phrase "re-vah-vah" means "ten thousand". The verse states that five hundred will chase a thousand and ten thousand will chase many. The word "oy-vay-chem" translates to "your enemies". "Lif-nay-chem" means "before you". "Le-charev" means "to the sword".
[LEV.26.9] I will turn to you, and I will make you fruitful, and I will multiply you, and I will establish my covenant with you. [§]
oo-pah-nee-tee ah-lay-chem v'hee-freh-tee et-chem v'heer-beh-tee et-chem v'hah-kee-mee-tee et-b'ree-tee it-chem
This verse consists of several verbs directed toward 'you' (plural). 'oo-pah-nee-tee' means 'I will turn'. 'ah-lay-chem' means 'to you'. 'v'hee-freh-tee' means 'and I will make fruitful'. 'et-chem' means 'you'. 'v'heer-beh-tee' means 'and I will multiply'. 'v'hah-kee-mee-tee' means 'and I will establish'. 'et-b'ree-tee' means 'my covenant'. 'it-chem' means 'with you'.
[LEV.26.10] And you will eat the old, the very old, and before the new, you will bring it forth. [§]
va-akhaltem yashan noshan ve-yashan mip-nei khadash totzi-u.
This verse discusses bringing forth new grain and consuming the old. "V" is a conjunction meaning 'and'. "Akhaltem" is the second person plural imperfect of the verb 'to eat'. "Yashan" means 'old' or 'aged' (grain). "Noshan" is an adjective emphasizing 'very old' or 'aged'. "Mip-nei" means 'before' or 'in place of'. "Khadash" means 'new'. "Totzi-u" means 'you shall bring forth' or 'you shall take out'.
[LEV.26.11] And I will give my dwelling in your midst, and my soul will not recoil from you. [§]
ve-nat-ti mish-ka-ni be-toch-chem ve-lo-tig-al naf-shi et-chem.
This verse consists of several parts. "ve-nat-ti" means "and I will give". "mish-ka-ni" is a complex word, deriving from the root for "dwelling". The possessive pronoun indicates "my dwelling". "be-toch-chem" means "in your midst". "ve-lo-tig-al" means "and my soul will not recoil from". "naf-shi" means "my soul". "et-chem" means "you". Therefore, the verse expresses a promise of God's presence with the people and assurance that God will not reject them.
[LEV.26.12] And I will walk among you, and I will be to you the Gods, and you will be to me a people. [§]
veheet’halakhti betokhekhem vehayiti lakhem leeloheem veatem tihiyu li le’am.
This verse describes a covenant relationship. 'veheet’halakhti' means 'and I will walk'. 'betokhekhem' means 'among you'. 'vehayiti' means 'and I will be'. 'lakhem' means 'to you'. 'leeloheem' is the plural form of 'God', therefore 'the Gods'. 'veatem' means 'and you'. 'tihiyu' means 'you will be'. 'li' means 'to me'. 'le’am' means 'a people'.
[LEV.26.13] I, Yahveh, the Gods your, that I brought you out from the land of Egypt from being slaves to them, and I broke the yokes of your burden, and I led you uprightly. [§]
a-nee Yahveh Elohim-kem a-sher ho-tzee-tee et-khem may-eretz mitz-rah-yim mee-heet la-hem ah-va-deem va-esh-bor mo-tot ol-kem va-o-lech et-khem ko-me-mee-yoot.
This verse contains several key names and verbs. "a-nee" means "I". "Yahveh" is the personal name of God. "Elohim-kem" means "the Gods, your". "a-sher" means "that". "ho-tzee-tee" means "I brought out". "et-khem" means "you". "may-eretz mitz-rah-yim" means "from the land of Egypt". "mee-heet la-hem ah-va-deem" means "from being slaves to them". "va-esh-bor" means "and I broke". "mo-tot ol-kem" means "the yokes of your burden". "va-o-lech" means "and I led". "ko-me-mee-yoot" means "uprightly".
[LEV.26.14] And if you do not listen to me and you do not do all these commandments... [§]
ve-im-lo tishma'u li ve-lo ta'asu et kol-ha-mitz-vot ha-eleh
This verse consists of a conditional statement. 've-im' means 'and if'. 'lo tishma'u' means 'you do not listen'. 'li' means 'to me'. 've-lo ta'asu' means 'and you do not do'. 'et' is a grammatical particle indicating a direct object. 'kol-ha-mitz-vot' means 'all the commandments'. 'ha-eleh' means 'these'.
[LEV.26.15] And if you refuse my statutes, and if your soul abhors my judgements, so as not to do all my commandments, to break my covenant. [§]
ve-im be-chukkotai tim'asu ve-im et-mishpatai tig'al nafshchem le-bilti asot et-kol-mitzvotai le-hafrchem et-briti.
This verse details the consequences of rejecting God's decrees and laws. 'chukkotai' refers to my statutes or decrees. 'mishpatai' refers to my judgements or laws. 'tig'al nafshchem' means your soul will abhor or reject. 'mitzvotai' means my commandments. 'briti' means my covenant. The verse establishes a conditional relationship - if the people reject God’s laws and commandments, they will break the covenant.
[LEV.26.16] Even I will do this to you, and I will visit upon you with wasting, the wasting and the burning, destroying eyes and causing sorrow of soul. And you will sow your seed in vain, and your enemies will eat it. [§]
af-ani ee-eh-seh-zot la-chem ve-heef-kad-tee a-lei-chem be-ha-lah et-ha-sha-che-fet ve-et-ha-ka-da-chat me-ka-lot ei-na-yim oo-me-dee-bot na-fesh oo-zi-ra-tem la-reek zar-a-chem va-a-cha-loo-hoo oi-vei-chem.
This verse describes a curse being placed upon a people. It details plagues and crop failure as punishment, ultimately leading to their resources being consumed by their enemies. 'Af-ani' means 'even I'. 'Ee-eh-seh-zot' means 'will do this'. 'La-chem' means 'to you'. 'Ve-heef-kad-tee' means 'and I will visit'. 'A-lei-chem' means 'upon you'. 'Be-ha-lah' means 'with wasting'. 'Et-ha-sha-che-fet' means 'the wasting'. 'Ve-et-ha-ka-da-chat' means 'and the burning'. 'Me-ka-lot ei-na-yim' means 'destroying eyes'. 'Oo-me-dee-bot na-fesh' means 'and causing sorrow of soul'. 'Oo-zi-ra-tem la-reek zar-a-chem' means 'and you will sow your seed in vain'. 'Va-a-cha-loo-hoo oi-vei-chem' means 'and your enemies will eat it'.
[LEV.26.17] And I will set my face toward you, and you will be struck before your enemies. And your haters will tremble toward you, and you will flee, and there will be no pursuer after you. [§]
ve-natati panai bachem ve-nigaf-tem lifnei oyveichem ve-radu bachem soneichem ve-nastem ve-ein rodef etchem.
This verse describes a consequence for disobedience. "ve-natati panai" means "and I will set my face". This is an idiom for showing displeasure or hostility. "bachem" means "toward you". "ve-nigaf-tem" means "and you will be struck". "lifnei oyveichem" means "before your enemies". "ve-radu" means "and they will tremble". "bachem" again means "toward you". "soneichem" means "your haters". "ve-nastem" means "and you will flee". "ve-ein rodef etchem" means "and there is no pursuer after you". The implication is a humiliating defeat where they run but are not even worth chasing.
[LEV.26.18] And if, even to these things, you do not listen to me, then I will add to afflicting you seven times for your sins. [§]
ve-im-ad-eleh lo tishma'u li ve-yasaf-ti le-yasar-ah et-hem sheva al-hatoteichem
This verse contains a conditional statement. "If you do not listen to me, I will add to afflicting you seven times for your sins". The word 'eleh' means these, referring to previous warnings. 'Yasar' means to discipline, afflict, or chastise. 'Chatoteichem' means your sins.
[LEV.26.19] And I will break the pride of your strength, and I will give your names like iron, and your land like bronze. [§]
ve-sha-var-ti et-ge-on uz-chem ve-na-tat-ti et-shme-chem ka-bar-zel ve-et-artz-chem ka-ne-chu-sha.
This verse contains several key components. "ve-sha-var-ti" means "and I will break". "ge-on uz-chem" translates to "the pride of your strength". "ve-na-tat-ti" means "and I will give". "shme-chem" means "your names". "ka-bar-zel" means "like iron". "artz-chem" means "your land". "ka-ne-chu-sha" means "like bronze". The verse describes a future action where the speaker will break the pride of the people's strength, and then give their names and their land characteristics of metal – iron and bronze.
[LEV.26.20] And it will be complete for emptiness your wisdom, and you will not give your land its yield, and the tree of the land will not give its fruit. [§]
ve-tam larik kohakhem ve-lo-titteyn artzchem et-yevulah ve-etz ha-aretz lo yitteyn piryo.
This verse describes a consequence of disobedience to God. 'Tam' means 'to be complete' but in this context means 'will be futile'. 'Larick' means 'for emptiness'. 'Kohakhem' means 'your wisdom'. 'Titteyn' means 'you will give'. 'Artzchem' means 'your land'. 'Yevulah' means 'its yield'. 'Etz ha-aretz' means 'the tree of the land'. 'Piryo' means 'its fruit'. The verse warns that efforts will be in vain, the land will not produce, and trees will not bear fruit as a consequence of disobedience.
[LEV.26.21] And if you walk with me as companions and are unwilling to listen to me, then I will add to you affliction seven times according to your sins. [§]
veh-eem-teh-leh-khoo im-mee keh-ree veh-loh toh-voo leesh-moh-ah lee vee-yah-sahf-tee ah-leh-khem mah-kah sheh-bah shih-vah keh-hah-toh-eh-khem
This verse presents a conditional statement. It begins with 'and if' (veh-eem) and outlines a consequence should the people choose not to walk with God and heed his voice. The 'keh-ree' indicates a close association, like a companion. 'Mah-kah' means a stroke or a blow, and 'shih-vah' means seven. 'Keh-hah-toh-eh-khem' refers to your sins. Thus, the verse threatens an increased affliction—sevenfold—corresponding to their transgressions.
[LEV.26.22] And I will send among you the animal of the field, and it will bereave you, and it will destroy your livestock, and it will diminish you, and your ways will be empty. [§]
ve-hish-lach-ti va-chem et-cha-yat ha-sa-deh ve-shich-lah et-chem ve-hich-rita et-be-hem-te-chem ve-him-ita et-chem ve-nasham-u dar-chei-chem.
This verse describes a consequence of disobedience. 'I will send' is expressed by 've-hish-lach-ti'. 'In you' is 'va-chem'. 'The animal of the field' is 'et-cha-yat ha-sa-deh'. 'And it will bereave you' is 've-shich-lah et-chem'. 'And it will destroy your livestock' is 've-hich-rita et-be-hem-te-chem'. 'And it will diminish you' is 've-him-ita et-chem'. 'And your ways will be empty' is 've-nasham-u dar-chei-chem'.
[LEV.26.23] And if you do not agree to me in these things, and you will walk with me cold. [§]
ve-im be-eleh lo tivasru li va-halakhtem imi qeri
This verse contains several key terms. "ve" means 'and'. "im" means 'if'. "eleh" means 'these'. "lo" means 'not'. "tivasru" is a verb meaning 'you will agree' or 'you will consent'. "li" means 'to me'. "va-halakhtem" means 'and you will walk'. "imi" means 'with me'. "qeri" means 'cold'. Therefore, the verse speaks of a conditional agreement and walking with God in a state of 'coldness', which is likely metaphorical for distance or lack of favor.
[LEV.26.24] And I will walk even I with you in distress, and I will strike you even I seven times for your sins. [§]
vehalakhti af-ani im-khem be-keri vehikheiti et-khem gam-ani sheva al-chatoteikhem
This verse contains a promise of companionship and a warning of punishment. "vehalakhti" means "and I will walk". "af-ani" means "even I". "im-khem" means "with you". "be-keri" means "in coldness" or "in distress". "vehikheiti" means "and I will strike". "et-khem" means "you". "gam-ani" means "even I". "sheva" means "seven". "al-chatoteikhem" means "for your sins". The verse speaks of God accompanying the people even in times of hardship and delivering a punishment sevenfold for their sins.
[LEV.26.25] And I will bring a sword of avenging vengeance of the covenant upon you, and you will be gathered to your cities, and I will send a pestilence within you, and I will give you into the hand of the enemy. [§]
vehaveiti aleichem cherev nokemet nekam-brit venesaphtem el-areichem vesilachti dever betochechem venitatem beyad-oyev.
This verse details a coming judgment upon a people. 'vehaveiti' means 'and I will bring'. 'aleichem' means 'upon you'. 'cherev' means 'sword'. 'nokemet' means 'avenging'. 'nekam-brit' means 'vengeance of the covenant'. 'venesaphtem' means 'and you will be gathered'. 'el-areichem' means 'to your cities'. 'vesilachti' means 'and I will send'. 'dever' means 'pestilence'. 'betochechem' means 'within you'. 'venitatem' means 'and I will give you'. 'beyad-oyev' means 'into the hand of the enemy'.
[LEV.26.26] In my breaking of the staff of bread for you, ten women will bake your bread in one oven, and they will return your bread by weight. You will eat, and you will not be satisfied. [§]
b'shiv'ri lachem mateh-lechem v'afu eser nashim lachmech'chem b'tanur echad v'heshivu lachmech'chem bamishqal va'achal'tem v'lo tisba'u.
This verse speaks of a breaking of the staff of bread, and ten women baking your bread in one oven, and returning your bread by weight. It also states that you will eat, but not be satisfied. 'B'shiv'ri' means 'in my breaking'. 'Lachem' means 'to you'. 'Mateh-lechem' means 'staff of bread'. 'V'afu' means 'and they bake'. 'Eser' means 'ten'. 'Nashim' means 'women'. 'Lachmech'chem' means 'your bread'. 'B'tanur echad' means 'in one oven'. 'V'heshivu' means 'and they return'. 'Bamishqal' means 'by weight'. 'Va'achal'tem' means 'and you will eat'. 'V'lo tisba'u' means 'and you will not be satisfied'.
[LEV.26.27] And if in this you do not listen to me, and you walk with me in hostility. [§]
ve-im-be-zo’at lo tishma’u li ve-halakhteem immi be-qeri
This verse contains a conditional statement. 've-im' means 'and if'. 'be-zo’at' means 'in this'. 'lo tishma’u' means 'you will not hear' or 'you do not listen'. 'li' means 'to me'. 've-halakhteem' means 'and you will walk'. 'immi' means 'with me'. 'be-qeri' is a bit more complex. 'qeri' means 'cold' or 'chill', but in this context it refers to a state of hostility or a lack of favor. 'be-qeri' therefore means 'in hostility' or 'with displeasure'.
[LEV.26.28] And I will walk with you in the heat of my anger, and even I will discipline you seven times for your sins. [§]
vehalakhti immakhem bakhmat keri veyissarti etkhem af ani shiva al khatoteikhem.
This verse contains several names and concepts related to God and divine justice. "vehalakhti" means "and I will walk". "immakhem" means "with you". "bakhmat keri" is a more complex phrase, with "keri" referring to a divine instrument of punishment or anger. "veyissarti" means "and I will discipline". "etkhem" means "you". "af ani" means "even I". "shiva" means "seven". "al khatoteikhem" means "for your sins".
[LEV.26.29] And you will eat the flesh of your sons, and the flesh of your daughters you will eat. [§]
va'akhal'tem b'sar b'neikhem u'v'sar b'noteikhem tokh'lu
This verse is a horrific prophecy. 'Va'akhal'tem' means 'and you will eat'. 'B'sar' means 'meat' or 'flesh'. 'B'neikhem' means 'your sons'. 'U'v'sar' means 'and the meat/flesh'. 'B'noteikhem' means 'your daughters'. 'Tokh'lu' means 'you will eat'. Therefore, it describes a situation where people will be forced to consume the flesh of their own children.
[LEV.26.30] And I will destroy your high places, and I will cut off your idols, and I will give your carcasses upon the carcasses of your idols, and my soul will abhor you. [§]
ve-hish-mad-tee et-bah-mo-tay-chem ve-hee-kar-tee et-ham-ma-nay-chem ve-na-tat-tee et-pig-ray-chem al-pig-ray gil-lu-lay-chem ve-gah-alah naf-shee et-chem.
This verse contains several words relating to God's actions and their targets. 've-hish-mad-tee' means 'and I will destroy'. 'et-bah-mo-tay-chem' means 'your high places'. 've-hee-kar-tee' means 'and I will cut off'. 'et-ham-ma-nay-chem' means 'your idols'. 've-na-tat-tee' means 'and I will give'. 'et-pig-ray-chem' means 'your carcasses'. 'al-pig-ray gil-lu-lay-chem' means 'upon the carcasses of your idols'. 've-gah-alah naf-shee et-chem' means 'and my soul will abhor you'.
[LEV.26.31] And I will give your cities to ruin, and I will destroy your sanctuaries, and I will not smell the scent of your pleasing things. [§]
ve-natati et-areichem charbah va-hashimmoti et-mikdesheichem ve-lo ariach bereiach nichochechem.
This verse describes God’s judgment upon a people. 'Ve' means 'and'. 'Natati' is 'I will give'. 'Et' is a grammatical marker with no direct translation. 'Areichem' means 'your cities'. 'Charbah' means 'ruin'. 'Va' means 'and'. 'Hashimmoti' means 'I will destroy'. 'Mikdesheichem' means 'your sanctuaries'. 'Ve' means 'and'. 'Lo' means 'not'. 'Ariach' means 'I will smell'. 'Bereiach' means 'the scent'. 'Nichochechem' means 'your pleasing things' or 'your sacrifices'. The verse is a declaration that the cities will be ruined, the sanctuaries destroyed, and God will not find the scent of their sacrifices pleasing.
[LEV.26.32] And I will destroy the earth, and desolation will come upon it for your enemies who dwell in it. [§]
va-hash-mee-tee ah-nee et-ha-ah-retz ve-shahm-moo ah-lay-ha oy-vay-chem ha-yosh-vim bah.
This verse describes a divine action of destruction upon the earth and the desolation that will befall the enemies of the people. 'Va-hash-mee-tee' means 'and I will destroy.' 'Ah-nee' means 'I.' 'Et-ha-ah-retz' means 'the earth.' 'Ve-shahm-moo' means 'and it will be desolate.' 'Ah-lay-ha' means 'upon it.' 'Oy-vay-chem' means 'your enemies.' 'Ha-yosh-vim' means 'the ones dwelling.' 'Bah' means 'in it.'
[LEV.26.33] And I will empower you with the nations, and I will chase after you with a sword, and your land will be desolate, and your cities will be ruin. [§]
ve'etchem ezareh bagoyim veharikoti achareichem charev vehayeta artzchem shmamma ve'areichem yihyu charvah
This verse describes a consequence of disobedience, where God will empower nations against Israel and bring destruction upon the land and cities. 've'etchem' means 'and I will strengthen you' (or 'and I will empower you'). 'ezareh' is a verb meaning 'to strengthen' or 'to empower.' 'bagoyim' means 'with the nations.' 'veharikoti' means 'and I will chase.' 'achareichem' means 'after you.' 'charev' means 'with a sword.' 'vehayeta' means 'and it will be.' 'artzchem' means 'your land.' 'shmamma' means 'desolate' or 'waste.' 've'areichem' means 'and your cities.' 'yihyu' means 'will be.' 'charvah' means 'ruin' or 'desolation.'
[LEV.26.34] Then the land will be pleased with her Sabbaths all the days of her desolation, and you will be in the land of your enemies. Then the land will rest and be pleased with her Sabbaths. [§]
Az tir'tze ha'aretz et-shabtoteyha kol yemei hashamama ve'atem be'eretz oyveichem az tishbat ha'aretz vehir'tzat et-shabtoteyha.
This verse discusses the land resting during periods of desolation and the Israelites being in exile. "Tirtze" means "will be pleased" or "will accept". "Ha'aretz" means "the land". "Shabtoteyha" means "her Sabbaths". "Kol yemei hashamama" means "all the days of its desolation". "Ve'atem" means "and you". "Be'eretz oyveichem" means "in the land of your enemies". "Tishbat" means "will rest". "Hir'tzat" means "will be pleased" or "will accept". The verse essentially states that when the land is desolate, it will rest and enjoy its Sabbaths, even while the Israelites are exiled among their enemies.
[LEV.26.35] All the days of the desolation, it will rest, because it did not rest in your sabbaths, in your dwelling upon it. [§]
kal-yemei hashamah tishbot et asher lo-shavtah beshabbateichem beshivtechem alayha.
This verse describes a land resting during its desolation, making up for the rest it was denied during the periods when people lived on it. "kal-yemei" means 'all the days of'. "hashamah" refers to 'the desolation'. "tishbot" means 'it will rest'. "et" is a grammatical particle. "asher" means 'that/which'. "lo-shavtah" means 'did not rest'. "beshabbateichem" means 'in your sabbaths'. "beshivtechem" means 'in your dwelling'. "alayha" means 'on it'.
[LEV.26.36] And those who remain among you, I will bring fear into their hearts in the lands of their enemies, and I will chase them with a sound like a blowing leaf, and they will flee like a fleeing sword, and they will fall, and there will be no pursuer. [§]
vehanish’arim bachem veheve’iti morech bil’vavam be’artsot oyveihem veradaf otam kol aleh niddaf venasu menusat cherev venafelu ve’ein rodef.
This verse describes God’s promise to scatter the Israelites’ enemies and bring about their downfall. It uses vivid imagery of being chased like leaves in the wind and falling with no one pursuing. ‘Nish’arim’ refers to those who remain. ‘Morech’ is often translated as terror or dread, but literally means 'fear'. ‘Oyeveihem’ signifies ‘their enemies’. 'Rodef' is 'pursuer'.
[LEV.26.37] And they will stumble, each man against his brother, as before a sword, and a pursuer will be of no one, and there will not be for you a recovery before your enemies. [§]
vekashlu ish be'achiv kemipnei cherev verodef ayin velo tihyeh lachem tekumah lifnei oyveichem.
This verse describes a state of utter defeat and collapse. "vekashlu" means "and they will stumble". "ish be'achiv" means "man against his brother". "kemipnei cherev" means "as before a sword". "verodef ayin" means "and a pursuer of none", which implies no one will be left to chase or pursue. "velo tihyeh lachem tekumah" means "and there will not be for you a rising up" or recovery. "lifnei oyveichem" means "before your enemies".
[LEV.26.38] And you will be lost among the nations, and the land of your enemies will consume you. [§]
va'avadtem bagoyim ve'achlah etchem eretz oyveichem
This verse contains several components. 'va'avadtem' means 'and you will be lost'. 'bagoyim' means 'among the nations'. 've'achlah' means 'and will consume'. 'etchem' means 'you'. 'eretz' means 'land' or 'earth'. 'oyveichem' means 'your enemies'. Therefore, the verse speaks of being lost among the nations and consumed by the land of your enemies.
[LEV.26.39] And those who remain of you will perish in their iniquity in the lands of your enemies, and even with the iniquities of your fathers will they perish with them. [§]
vehanish'arim bakeem yimaku ba'avonam be'artzot oyveichem ve'af ba'avonot avotam itam yimaku.
This verse describes the fate of those who remain after a judgment. 'Nish'arim' means remainders or those left behind. 'Ba'avonam' means in their iniquity. 'Artzot oyveichem' means the lands of your enemies. 'Avotam' refers to their fathers or ancestors. 'Itam' means with them.
[LEV.26.40] And they will confess their iniquity and the iniquity of their fathers in their deceit with which they have deceived me, and also with which they walked with me in coldness. [§]
veheetvadu et avonam veet avon avotam bima’alam asher ma’alu bee veaf asher halchu immi bekeri.
This verse describes a confession of sins. 'Veheetvadu' means 'and they will confess'. 'Et avonam' is 'their iniquity'. 'Veet avon avotam' is 'and the iniquity of their fathers'. 'Bima’alam' means 'in their deceit'. 'Asher ma’alu bee' means 'which they have deceived me with'. 'Veaf asher halchu immi bekeri' means 'and also which they walked with me in coldness'.
[LEV.26.41] Also, I, God, will go with them in my anger, and I will bring them to the land of their enemies. Or then will their heart, the uncircumcised, be humbled, and then they will accept their iniquity. [§]
Af-ani elekh imam bekri veheveiti otam beeretz oyveihem, o-az yikhan’a levavam ha’arel ve’az yirtzu et avonam.
This verse speaks of God accompanying the people and bringing them to the land of their enemies. It further states that only then will their uncircumcised hearts be humbled, and they will atone for their iniquity. “Af” means ‘also’ or ‘even’. “Ani” means ‘I’. “Elekh” means ‘I will go’. “Imam” means ‘with them’. “Bekri” means ‘in my anger’. “Veheveiti” means ‘and I will bring’. “Otam” means ‘them’. “Beeretz” means ‘to the land of’. “Oyveihem” means ‘their enemies’. “O-az” means ‘or then’. “Yikhan’a” means ‘will be humbled’. “Levavam” means ‘their heart’. “Ha’arel” means ‘the uncircumcised’. “Ve’az” means ‘and then’. “Yirtzu” means ‘they will accept’. “Et avonam” means ‘their iniquity’.
[LEV.26.42] And I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham, I will remember, and the land I will remember. [§]
ve-zah-char-tee et-bri-tee ya-ah-kohv ve-af et-bri-tee yitz-chak ve-af et-bri-tee av-ra-ham ez-kor ve-ha-ah-retz ez-kor.
This verse recalls covenants made with Jacob, Isaac, and Abraham. The word 'briti' means 'my covenant'. 'Ezkor' means 'I will remember'. 'Ha-aretz' means 'the land'. The 'et' is a grammatical marker, similar to 'the' but not always directly translatable.
[LEV.26.43] And the land will be left empty by them, and it will enjoy its periods of rest in desolation because of them. And they will suffer the consequences of their wickedness, because and because they refused my judgments, and their souls loathed my laws. [§]
vehaaretz teezav mehem vetiretz et shaboteha bahashama mehem vehem yirtzu et avonam yaan uvyiaan bemishpatay maasu veet chukotay gaalah nafsham
This verse describes the land being deserted by its inhabitants and enjoying its rest (shabbat) while they are away. It states they will suffer the consequences of their wickedness because they rejected God’s laws and their souls despised His statutes.
[LEV.26.44] And even also this, while they are in the land of their enemies, I have not rejected them, nor abhorred them to destroy them, to break my covenant with them, for I am Yahveh, the Gods, their God. [§]
ve-af-gam-zo't bi-heyotam be-eretz oy-vey-hem lo-me'as-tim ve-lo-gea'altim le-chalotam le-ha-fer briti itam ki ani Yahveh Elohim
This verse describes God's continued faithfulness to Israel even while they are in the land of their enemies. Despite their unfaithfulness, God has not utterly rejected them or abhorred them to destroy them, because He has chosen not to break His covenant with them. The verse emphasizes that God’s identity is Yahveh, their God.
[LEV.26.45] And I will remember for them the covenant of their ancestors, which I brought them out of the land of Egypt before the eyes of the nations, to be for them the Gods, I am Yahveh. [§]
vəzākhartī lāhem brīt rî’šōnîm ăšer hōṣē’tî-’ōtām mē’ereṣ miṣrayim lə‘ēney ha-gōyim lihyōt lāhem lē’elōhîm ‘anî yahveh.
This verse describes God remembering a covenant with the Israelites. It states that God brought them out of the land of Egypt before the eyes of the nations to be their God, Yahveh.
[LEV.26.46] These are the laws, and the rules, and the teachings that Yahveh gave between us and between the sons of Israel at Mount Sinai by the hand of Moses. [§]
eh-leh ha-huq-kim ve-ha-mish-pa-tim ve-ha-to-rot asher natan Yahveh bein-nu u-bein benei Yisrael behar Sinai be-yad Moshe.
This verse introduces the laws, rules, and teachings given by Yahveh to the Israelites at Mount Sinai through Moses. 'Eh-leh' means 'these.' 'Ha-huq-kim' means 'the laws.' 'Ve-ha-mish-pa-tim' means 'and the rules.' 'Ve-ha-to-rot' means 'and the teachings.' 'Asher' means 'that' or 'which.' 'Natan' means 'gave.' 'Yahveh' is the proper name of God. 'Bein-nu' means 'between us.' 'U-bein benei Yisrael' means 'and between the sons of Israel.' 'Behar Sinai' means 'at Mount Sinai.' 'Beyad Moshe' means 'by the hand of Moses.'
LEV.27
[LEV.27.1] And Yahveh spoke to Moses to say. [§]
Va-ye-da-ber Yahveh el-Mosheh le-emor
This verse begins a speech from God to Moses. 'Va-ye-da-ber' means 'and spoke'. 'Yahveh' is the proper name of God. 'el-Mosheh' means 'to Moses'. 'le-emor' means 'to say'.
[LEV.27.2] Speak to the Israelites and say to them: If anyone makes a remarkable vow, dedicating souls to Yahveh according to your valuation. [§]
da-ber el-bnei yis-ra-el ve-a-mar-ta a-le-hem ish ki ya-fli ne-der be-er-kcha nefashot la-Yahveh.
This verse instructs someone to speak to the Israelites. It details a situation where a person makes a vow, dedicating souls to Yahveh. "Bnei Yisrael" means "sons of Israel" or "Israelites". "Erkcha" refers to a valuation or assessment. "Nefashot" means "souls".
[LEV.27.3] And it will be that your valuation, the male, from twenty years of age and until sixty years of age, and it will be that your valuation is fifty shekels of silver in the shekel of the holy. [§]
vehayah erkecha hazachar miben esrim shanah vead ben shishim shanah vehayah erkecha chamishim shekel kesef beshekel hakodesh.
This verse concerns the valuation of a male from the age of twenty to sixty years. "Erkecha" refers to your valuation or assessment. "Shekel" is a unit of weight and currency. "Hakodesh" means the holy or sacred, and refers to the standard shekel used for religious purposes.
[LEV.27.4] And if she is a female, then her value shall be thirty shekels. [§]
ve-im-ne-keh-vah hee ve-ha-yah er-ke-cha shlo-shim sha-kel
This verse comes from Exodus 21:32. It details a monetary payment to be made by a man whose slave has been injured. 've-im' means 'and if'. 'ne-keh-vah' means 'a female'. 'hee' means 'she'. 've-ha-yah' means 'and shall be'. 'er-ke-cha' means 'your value'. 'shlo-shim' means 'thirty'. 'sha-kel' means 'shekels'. Thus, the verse discusses the valuation of a female slave in the event of an injury.
[LEV.27.5] And if from son of five years and until son of twenty years, and it will be your valuation the male twenty shekels and to the female ten shekels. [§]
ve-im mi-ben-chamesh shanim ve-ad ben-esrim shanah ve-hayah er-ke-cha ha-zachar esrim shekalim ve-lan-keva aseret shekalim.
This verse details the valuation of a person for purposes of a census or offering. 'Ben' means 'son of' and is used to indicate age. 'Shekalim' is the plural of 'shekel', a unit of weight and currency. 'Zachar' means 'male', and 'nekeva' means 'female'. 'Erkecha' literally means 'your valuation'.
[LEV.27.6] And if from a month old until a five-year-old child, then the valuation of the male shall be five shekels of silver, and for the female, your valuation shall be three shekels of silver. [§]
ve-im mi-ben-chodesh ve-ad ben-chamesh shanim ve-hayah er-kacha ha-zachar chamishah shekalim kassef ve-lan-kevah er-kacha shloshet shekalim kassef.
This verse discusses the valuation of people for a specified offering. 'Ben chodesh' refers to a month-old infant, and 'ben chamish shanim' refers to a five-year-old child. 'Er-kacha' means 'your valuation' or 'your worth.' 'Ha-zachar' signifies 'the male,' and 'lan-kevah' means 'for the female.' 'Shekalim kassef' translates to 'shekels of silver.'
[LEV.27.7] And if from a son of sixty years and upwards, if male, then your valuation will be fifteen shekels, and for a female ten shekels. [§]
ve-im mi-ben-shishim shanah va-ma'aleh im-zachar ve-hayah erkecha chamishah asar shakel ve-lanqevah asarah shkalim.
This verse details the valuation of a person for a vow or redemption payment. 'Ben shishim shanah' means 'son of sixty years', or a man aged sixty or more. 'Va-ma'aleh' means 'and upwards'. 'Erkecha' refers to the value of your estimation, or valuation. 'Shakel' is a unit of weight, commonly used as currency. The verse differentiates the valuation based on gender: males are valued at fifteen shekels, and females at ten shekels.
[LEV.27.8] And if it is that he is poor, less than your valuation, and you bring him before the priest, and the priest shall assess him according to what the hand of the one who vows can attain. The priest shall assess him. [§]
ve-im-mach hu me-erchecha ve-he-emido lifnei ha-kohen ve-he-erich oto ha-kohen al-pi asher tashig yad ha-nodehr ya'arichenu ha-kohen.
This verse discusses a valuation process concerning a dedication to Yahveh. If the dedicated person is of lower value than what was vowed, they are brought before the priest. The priest then assesses their value according to what the hand of the one making the vow can afford. The priest then determines the valuation.
[LEV.27.9] And if an animal, which they offer as a sacrifice to Yahveh, then all that one gives from it to Yahveh will be holy. [§]
ve-im-be-he-mah a-sher yaq-ree-vu mi-me-nah qar-ban la-Yahveh kol a-sher yi-ten mi-me-nu la-Yahveh yi-hyeh-qo-desh
This verse discusses sacrifices of animals. 'Behemah' refers to livestock or animals. 'Qarban' means offering or sacrifice. 'La-Yahveh' means 'to Yahveh'. 'Yi-hyeh-qodesh' means 'will be holy'. The verse states what happens to the portion given to Yahveh from the animal offering.
[LEV.27.10] He will not replace it, nor will he exchange it, good for bad or bad for good. And if one exchanges, let him exchange beast for beast, and it shall be his, and its replacement shall be holy. [§]
lo yachalifenu velo yamir oto tov berah o rah betov ve im hamir yamir behemah bibhemah vehayah hu utemurato yihyeh kodesh.
This verse discusses the prohibition of exchanging good for evil, or evil for good. It specifies that if an exchange is made, it must be of like kind – beast for beast – and the resulting exchange is considered holy. The verse uses several forms of the root ‘yamir’ meaning ‘to exchange’ or ‘to substitute’. ‘Chalifenu’ means ‘replace him’ or ‘change him’. ‘Kodesh’ signifies ‘holiness’ or ‘sanctity’.
[LEV.27.11] And if all animals are unclean, which they do not bring from it as a sacrifice to Yahveh, then he shall set the animal before the priest. [§]
ve-im kol-be-he-mah te-me-ah, a-sher lo-yak-ree-vu mee-men-nah kor-ban la-Yahveh; ve-he-eh-meed et-hab-be-he-mah lif-nei hak-ko-hen.
This verse discusses what happens if an animal offered as a sacrifice is found to be unclean. "ve-im" means "and if". "kol" means "all". "be-he-mah" refers to animals. "te-me-ah" means unclean. "a-sher" means "which" or "that". "lo-yak-ree-vu" means "they do not bring". "mee-men-nah" means "from it". "kor-ban" means "sacrifice". "la-Yahveh" means "to Yahveh". "ve-he-eh-meed" means "and he shall set". "et-hab-be-he-mah" means "the animal". "lif-nei" means "before". "hak-ko-hen" means "the priest".
[LEV.27.12] And the priest shall value it, between good and between bad, according to the priest’s valuation, so shall it be. [§]
vehe'erikh hakkohen otah bein tov ubein ra k'erkhakha hakkohen ken yihyeh
This verse describes a priestly evaluation. 'Vehe'erikh' means 'and the priest shall value'. 'Hakkohen' means 'the priest'. 'Otah' means 'it'. 'Bein tov ubein ra' means 'between good and between bad'. 'K'erkhakha' means 'according to your valuation'. 'Ken yihyeh' means 'so shall it be'.
[LEV.27.13] And if a redeemer will redeem her, then he will add its fifth to your valuation. [§]
ve-im-goal yigalena ve-yasaf chamishito al-erchecha.
This verse concerns the redemption of property or a person. 'Goal' refers to a redeemer. 'Yigalena' means 'he will redeem her'. 'Yasaf' means 'he will add'. 'Chamishito' means 'its fifth'. 'Erchecha' means 'your valuation'. The verse details an added cost when a redeemer restores something to its original owner.
[LEV.27.14] And a man, if he sanctifies his house holy to Yahveh, and the priest will value it, between good and bad, as the priest will value it, so it will stand. [§]
ve-ish ki-yakdish et-beit-o kodesh la-Yahveh ve-he'erikho ha-kohen bein tov u-bein ra ka-asher ya'erikh oto ha-kohen ken yaqum.
This verse discusses the valuation of a house consecrated to Yahveh. 'Ish' means man. 'Yakdish' means to sanctify or consecrate. 'Beito' means his house. 'Kodesh' means holy or sacred. 'La-Yahveh' means to Yahveh. 'He'erikho' means its valuation. 'Ha-kohen' means the priest. 'Bein tov u-bein ra' means between good and bad. 'Ka-asher ya'erikh oto ha-kohen' means as the priest will value it. 'Ken yaqum' means so it will stand (or be established).
[LEV.27.15] And if the one who consecrated it will redeem his house, then he shall add a fifth of the silver value of it to it, and it shall be his. [§]
ve-im-ha-makdish yig'al et-beito, ve-yasaf chamishit kesef-erchecha alav ve-hayah lo.
This verse deals with the redemption of a consecrated house. "Makdish" refers to someone who has consecrated something, in this case a house, to God. If the person who consecrated the house wishes to redeem it, they must pay the original value plus a fifth of that value in silver. "Erchekha" means your valuation or worth.
[LEV.27.16] And if from his possessed field someone dedicates to Yahveh, then its valuation will be according to the measure of its sowing; a homer of barley seed at fifty shekels of silver. [§]
Ve'im mishdeh achuzato yakdish ish laYahveh ve'hayah erkecha lifi zar'o zerah homer se'orim bachamishim shekel kesef.
This verse details the valuation of land dedicated to Yahveh. It specifies that if someone dedicates land from their possession, its value is determined by the amount of seed required to sow it. Specifically, it uses the example of barley seed; one homer of barley seed is valued at fifty shekels of silver.
[LEV.27.17] If, from the law of the Jubilee, he dedicates his field, its value shall be established according to your assessment. [§]
im mishnat hayovel yakdish sadeho ke'ercheka yaqum
This verse discusses the valuation of a field dedicated during the Year of Jubilee. "mishnat hayovel" refers to the law/teaching of the Jubilee year. "yakdish" means to dedicate. "sadeho" means his field. "ke'ercheka" means according to your valuation. "yaqum" means it will stand or be established.
[LEV.27.18] And if, after the Jubilee, one consecrates his field, then the priest shall calculate for him the money according to the remaining years until the year of the Jubilee, and it will be deducted from your assessment. [§]
ve-im-akhar ha-yovel yakdish sadehu ve-chishav-lo ha-kohen et-ha-kesef al-pi ha-shanim ha-notarot ad shnat ha-yovel ve-nigra me-erchecha.
This verse concerns the valuation of land consecrated to God after the Jubilee year. If someone dedicates their field after the Jubilee, the priest calculates the monetary value based on the remaining years until the next Jubilee. This calculated value is then deducted from the field’s assessed worth.
[LEV.27.19] And if a redeemer redeems the field, the field that is dedicated, then he shall add one-fifth of the silver of its assessed value upon it, and it shall return to him. [§]
ve-im-goal yig'al et-ha-sadeh ha-makdish otō ve-yāsaf chamishit kesef-erchecha 'alav ve-qam lo.
This verse discusses the redemption of a field that has been dedicated to God. If a redeemer buys back the field, they must add one-fifth of its assessed value to the price and the field returns to its original owner. 'Goal' refers to a redeemer, a close relative who can buy back property. 'Yig'al' means to redeem. 'Ha-sadeh' means the field. 'Ha-makdish' means that which is dedicated. 'Otō' refers to it. 'Yāsaf' means to add. 'Chamishit' means one-fifth. 'Kesef-erchecha' means the silver of your valuation or assessment. 'Alav' means upon it. 'Qam lo' means it returns to him.
[LEV.27.20] And if he does not redeem the field, and if he sells the field to another man, he will not redeem it anymore. [§]
ve-im-lo yig'al et-ha-sadeh ve-im machar et-ha-sadeh le-ish acher lo yig'al od.
This verse discusses the redemption of a field. 've-im' means 'and if'. 'lo yig'al' means 'he will not redeem'. 'et-ha-sadeh' means 'the field'. 've-im machar' means 'and if he sells'. 'le-ish acher' means 'to another man'. 'lo yig'al od' means 'he will not redeem anymore'.
[LEV.27.21] And it will be that the field, in its release in the Jubilee, will be holy to Yahveh, as the field of the devoted thing to the priest, his possession it will be. [§]
vehaya hasadeh betzeito bayovel kodesh leyahveh kischdeh hacherem lakochen tihyeh achuzato
This verse discusses the Jubilee year and the return of land to its original owners. "Hasadeh" means "the field". "Betzeito" means "its going out" or "its release". "Bayovel" means "in the Jubilee". "Kodesh" means "holy". "Leyahveh" means "to Yahveh". "Kischdeh" means "like the field". "Hacherem" means "the devoted thing" or "the ban". "Lakochen" means "to the priest". "Tihyeh" means "it will be". "Achuzato" means "his possession". The verse describes that in the Jubilee, a field’s release should be considered holy to Yahveh, as it would be for the priest in the case of a devoted thing.
[LEV.27.22] And if it is a field of his purchase, which is not from the field of his possession, he shall dedicate it to Yahveh. [§]
ve-im et-sdeh miknatoh asher lo misdeh achuzatoh yakdish leyahveh.
This verse discusses the dedication of a field to Yahveh. 've-im' means 'and if'. 'et' is a grammatical particle. 'sdeh' means 'field'. 'miknatoh' means 'his purchase'. 'asher' means 'which' or 'that'. 'lo' means 'not'. 'misdeh' means 'from the field'. 'achuzatoh' means 'his possession'. 'yakdish' means 'he shall dedicate'. 'leyahveh' means 'to Yahveh'. Essentially, the verse describes a situation where someone dedicates a field they purchased, which wasn't originally part of their inherited land, to Yahveh.
[LEV.27.23] And the priest shall calculate for him the amount of the value until the year of the Jubilee, and he shall give the value on that day as holy to Yahveh. [§]
ve-chi-shav-lo ha-ko-hen et mik-sat ha-er-ekh-a ad sh-nat ha-yo-vel ve-na-tan et ha-er-ekh-a bay-yom ha-hu ko-desh li-Yahveh.
This verse describes a priest calculating the value of a dedication and presenting it to Yahveh. 'Ve' means 'and'. 'Chi-shav' means 'he calculated'. 'Lo' means 'for him'. 'Ha-ko-hen' means 'the priest'. 'Et' is a particle used to mark the direct object. 'Mik-sat' means 'the amount'. 'Ha-er-ekh-a' means 'of the value'. 'Ad' means 'until'. 'Sh-nat' means 'year'. 'Ha-yo-vel' means 'of the Jubilee'. 'Ve-na-tan' means 'and he gave'. 'Bay-yom' means 'on the day'. 'Ha-hu' means 'that'. 'Ko-desh' means 'holy'. 'Li-Yahveh' means 'to Yahveh'.
[LEV.27.24] In the year of the jubilee, the field will return to the one who purchased it from him, to the one to whom the possession of the land belongs. [§]
bishnat hayovel yashuv hasadeh la'asher kanahu me'ito la'asher-lo achuzzat ha'aretz.
This verse concerns the return of land ownership during the Year of Jubilee. "bishnat hayovel" means "in the year of the jubilee." "yashuv hasadeh" means "the field will return." "la'asher kanahu me'ito" means "to the one who purchased it from him." "la'asher-lo achuzzat ha'aretz" means "to the one to whom the possession of the land (belongs)."
[LEV.27.25] And all of your value will be in the holy shekel, twenty gerahs will be the shekel. [§]
vekhol-erkecha yihyeh beshekel ha-kodesh esrim gerah yihyeh ha-shekel.
This verse discusses the weight of the shekel as a standard unit of currency or measure. 'Erkecha' refers to its value or weight. 'Shekel ha-kodesh' is the 'holy shekel', a standard weight likely used in religious contexts. 'Gerah' is a smaller unit of weight. The verse states the value of the shekel is twenty gerahs.
[LEV.27.26] But the firstborn of an animal, which is the first to be born to Yahveh from livestock, no person shall consecrate it. Whether it is a bull or a sheep, it belongs to Yahveh. [§]
Akh-be-khor asher ye-voo-khar la-Yahveh bi-ve-he-mah lo-yak-deesh eesh oto, im-shor im-seh la-Yahveh hu.
This verse concerns the offering of firstborn animals to Yahveh. It specifies that the firstborn of livestock are not to be consecrated, but rather dedicated to Yahveh. It clarifies that both bulls and sheep are acceptable as offerings to Yahveh.
[LEV.27.27] And if in the unclean livestock it is redeemed according to your valuation, and a fifth will be added to it. And if it is not redeemed, it will be sold according to your valuation. [§]
ve-im ba-be-he-mah ha-tme-ah u-fa-dah be-er-keh-cha ve-ya-saf ha-mi-sheet-o a-lav ve-im-lo yi-ga-el ve-nim-kar be-er-keh-cha.
This verse discusses the redemption value of unclean animals. 'Be-he-mah' refers to livestock or beasts. 'Tme-ah' means unclean or impure. 'Fa-dah' means to redeem. 'Er-keh-cha' means your valuation or worth. 'Ya-saf' means to add. 'Ha-mi-sheet-o' means its fifth. 'Yi-ga-el' means to be redeemed. 'Nim-kar' means to be sold.
[LEV.27.28] But any offering of devotion which a person dedicates to Yahveh from all that they possess, from humans and livestock, and from fields of their inheritance, shall not be sold, nor shall it be redeemed. Every offering of devotion is holy of holies to Yahveh. [§]
akh kol herem asher yakharim ish layahveh mikol asher lo me'adam uvehemah umisdeh achuzzato lo yimaker velo yiga'el kol herem kodesh kadoshim hu layahveh.
This verse discusses the concept of 'herem,' a type of consecrated offering. 'Herem' involved dedicating something to Yahveh, removing it from regular use, and it could not be sold or redeemed. The verse specifies that this applies to people, animals, and land. The offering is considered 'kodesh kadoshim,' meaning 'holy of holies,' and therefore belongs exclusively to Yahveh.
[LEV.27.29] Every ban that is banned by the person shall not be redeemed; death shall be put to death. [§]
kol-kherem asher yakharam min-ha-adam lo yipadeh, mot yumat.
This verse discusses the concept of 'kherem,' often translated as 'devotion' or 'utter destruction.' However, a literal translation of 'kherem' is 'ban' or 'proscription.' The verse states that anything completely banned by people cannot be redeemed; those who do so must be put to death. 'Ha-adam' literally means 'the person' or 'the human.' 'Yipadeh' means 'be redeemed' and 'yumat' means 'be put to death.'
[LEV.27.30] And all of the tithe of the land, from seed of the land and from fruit of the tree, is for Yahveh. It is holy for Yahveh. [§]
vekhal ma'asar ha'aretz mizera ha'aretz mipri ha'etz leyahveh hu kodesh leyahveh.
This verse discusses the tithe of the land. 'vekhal' means 'and all'. 'ma'asar' means 'tithe'. 'ha'aretz' means 'the land'. 'mizera' means 'from seed'. 'mipri' means 'from fruit'. 'ha'etz' means 'the tree'. 'leyahveh' means 'to Yahveh'. 'hu' means 'it/He'. 'kodesh' means 'holy/sacred'. The verse is stating that all of the tithe of the land, from seed of the land and from fruit of the tree, belongs to Yahveh, and it is holy to Yahveh.
[LEV.27.31] And if one will redeem a person from his possession, he will add a fifth to it. [§]
veh-eem-gah-ol yig-al eesh mee-mah-ah-sar-o khah-mee-sheet-o yo-sef ah-layv.
This verse discusses the redemption of a possession. 'Gah-ol' refers to redeeming or ransoming. 'Yig-al' is a future tense form meaning 'will redeem'. 'Eesh' means 'a person' or 'someone'. 'Mah-ah-sar-o' means 'from his possession'. 'Khah-mee-sheet-o' is 'his fifth'. 'Yo-sef' means 'will add'. 'Ah-layv' means 'to him'. The verse details an added cost if someone redeems a possession.
[LEV.27.32] And all tenth of the cattle and sheep, all that passes under the tenth staff, shall be holy to Yahveh. [§]
vekhol ma'asar bakar vatzon kol asher ya'avor tachat hashavet ha'ashiri yihyeh kodesh layahveh.
This verse concerns the tithe of livestock. "Ma'asar" means a tenth, or tithe. "Bakar" is cattle, and "tzon" is sheep and goats. "Ya'avor tachat hashavet" means "passes under the staff." The "staff" refers to a counting device used for assessing livestock. "Ha'ashiri" means "the tenth," specifically referring to the tenth animal. "Kodesh" means holy or dedicated, and "layahveh" means to Yahveh.
[LEV.27.33] Yahveh will not differentiate between good and evil, and will not exchange it. But if someone exchanges it, then it and its replacement will be holy, and it will not be redeemed. [§]
lo yivaker bein tov larah velo yemir'enu ve'im hameir yemire'enu vehayah hu vetmurato yihyeh kodesh lo yiga'el.
This verse discusses the concept of dedicating something (or someone) to Yahveh. 'Lo yivaker' means 'will not differentiate', suggesting Yahveh doesn't make distinctions between good and bad in the context of this dedication. 'Velo yemir'enu' means 'and will not exchange it'. 'Ve'im hameir yemire'enu' means 'and if someone exchanges it'. 'Vehayah hu vetmurato yihyeh kodesh' means 'then it and its substitute will be holy'. 'Lo yiga'el' means 'it will not be redeemed'. The verse outlines a permanent dedication; once something is given to Yahveh, it cannot be bought back.
[LEV.27.34] These are the commandments that Yahveh commanded to Moses to the children of Israel at Mount Sinai. [§]
el-leh ha-mitz-vot a-sher tzi-vah Yahveh et-mo-sheh el-bnei Yis-ra-el beh-har Si-nai
This verse introduces the commandments given by Yahveh. "El-leh" means 'these'. "Ha-mitz-vot" means 'the commandments'. "A-sher" means 'that' or 'which'. "Tzi-vah" means 'commanded'. "Yahveh" is the proper name of God. "Et-mosheh" means 'to Moses'. "El-bnei Yis-ra-el" means 'to the children of Israel'. "Beh-har Si-nai" means 'at Mount Sinai'.