Understanding the definition of terms and words always makes any study more enjoyable. This page is dedicated to defining words and terms used by Messianic Believers and how they relate to the traditional Church. Throughout these pages we have include a great number of Hebrew and Greek terms and phrases to make your visit more enjoyable. Throughout the pages of this web site, we will strive to adhere to our Rules of Engagement.

When the Scriptures were translated into English in 1511, words were used in the language of the day. While not necessarily being bad translations of the original language, the meaning of many words used in the translation has changed over the last 400 years. As the meaning of these words changed, the word itself remained the same. An excellent example of this, which will be discussed in depth, is the word telos. Originally translated "end", the word was understood to mean "goal or the point aimed at" in then the language of 1511 England. Today, still translated "end" the word is understood to mean "point of termination".

As Hebrew or Greek words and phrases are encountered, those words and phrases will be shown in italics and either defined at that point or linked back to this page for detail explanation (see the example above).

If we miss some, please email us with the word and the page on which the word is found and we'll get the corrections made. We have also presented at the bottom of this page the actual names. We suggest that you print this page out and have it handy as you browse through our web site. That way you will have a reference handy.

A little encouragement. I personally was not raised to subscribe to the ideas and concepts presented in these pages. I was raised in the Methodist Church and have attended at one point or another in my life the Baptist Church, the Presbyterian Church, charismatic assemblies, Assembly of God, and the church of Christ. Eloheim in His infinite wisdom and mercy preserved me for forty-seven years until He brought me to the truth of the Torah and its relationship with the B'rit Chadashah writings.

י·ה·ו·ה — (Pronounced "Y^eh^evah") — the Tetragram, the letters of God's name. Traditionally the name of God, the Tetragram, is pronounced as Adonai, the Name or HASHEM in English versions of the Hebrew Bible and in liturgy so as not to blaspheme. These traditions were begun by the early rabbis so the name of our God would not be profaned. This tradition (error?) was perpetuated by the English translators of the Hebrew scriptures by using the phrase "the LORD". As far as we have been able to determine there is no commandment in the writings which forbids speaking the God's name, just misusing it. This guard against misuse of the name turned into nonuse and forgetting of The Name. God addressed this issue in Yirme’yahu 23:25-27: “²⁵I have heard what is said by the prophets who prophesy falsely in My Name, saying: ‘I had a dream! I had a dream!’ ²⁶How long! Is anything in the heart of the prophets who prophesy falsehood, the prophets of their heart's deceit, ²⁷who make My people forget My Name through their dreams that they tell each other, just as their fathers forgot My Name through [worshiping] Ba'al.”

I believe that the exact rendering has been kept hidden and at some point will be revealed to the word. An excellent study of THE NAME is available at YashaNet. It is incumbent on the reader to reverently use the Name. For the purposes of our studies, we will render the name HASHEM.

We offer the following as an excellent source of information. That's right we don't know everything. This is a Jewish source, but considering that Yeshua was Jewish we didn't think you'd mind. Judaism 101

To better enrich your study, we have listed the original Hebrew names of the authors and books of the TaNaKh and the B’rit Chadashah . These will be used in place of the anglicized names found in your copy of the Scriptures.

A

Abiv — The 1^st month of the Hebrew religious calendar and the 7th month of the Hebrew civil calendar corresponding to March/April on the pagan calendar
H24  אבּיב  'âbiîyv aw-beev'     From an unused root (meaning to be tender); green, that is a young ear of grain; hence the name of the month Abib or Nisan:—Abib, ear, green ears of corn.

Adon — Master
H113   אָדֹן   אָדוֹן  'âdôn   'âdôn     aw-done', aw-done'      From an unused root (meaning to rule); sovereign, that is, controller (human or divine):—lord, master, owner. Compare also names beginning with "Adoni-".

Anan — An astrologer who is an observer of times
H6049  עָנַן  ânan    aw-nan    A primitive root; to cover; used only as denominative from A primitive root; to cover; used only as denominative from H6051, to cloud over; figuratively to act covertly, that is, practice magic:— X bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer., to cloud over; figuratively to act covertly, that is, practice magic:— X bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.

Anomia — Transgression of the Torah, Unrighteousness
G458  άνομία  anomia    an-om-ee'-ah      From G459; illegality, that is, violation of law or (generally) wickedness:—iniquity, X transgress (-ion of) the law, unrighteousness.

Ashkenazi — Jews of German/East European derivation.

Almah — Damsel, maid, virgin
H5959  עַלְמָה  'almâh     al-maw'        Feminine of H5958; a lass (as veiled or private):—damsel, maid, virgin.

Asher — Jacob's eighth son and the second son of Jacob's wife Leah by her maidservant Zilpah. B’reshit 30:12-13
H836  אָשֵׁר   âshêr   aw-shae   From H833; happy; Asher, a son of Jacob, and the tribe descended from him, with its territory; also a place in Palestine:—Asher.

Asham-Offering — Guilt-Offering (Pl. Ashamo)
קָרְבָּ אָשָׁם  Korban Asham
H817  אָשָׁם  âshâm     aw-shawm'    From H816; guilt; by implication a fault; also a sin offering: -guiltiness, (offering for) sin, trespass (offering).

On the surface, it would seem that the , sin-offering, should be identical, since both atone for sin; however, the procedure of their service, their cost, and, perhaps especially, the implication of the two names show them to be quite different. Ramban comments that the word חַטָאת (chatat) implies not a sin, but an error, as Scripture praises skilled marksmen by saying that  they would shoot a stone at a hair, וְלֺא יַחֲטִא (v'tō ya'châtē), and not miss (Shof'tim 20:16). Thus, one brings a sin-offering because he has missed the mark; he has sinned inadvertently, carelessly, but this is not a matter of the utmost gravity. The term אָשָׁם however, implies the guilt, the desolation, of the perpetrator. The sins in Vayikra 5:14-26 justify this characterization. Robbery is intentional; the misappropriation of Sanctuary property for personal use, though inadvertent, betrays general disrespect for God's sanctity. The asham of one who does not know whether or not he is liable to a chatat (see Vayikra 5:17-18) is severe for a different reason. Rabbeinu Yonah (Berachos 2a) explains that someone who is unsure whether he sinned consoles himself with the thought that perhaps nothing happened, so that he is not likely to feel contrite. For other sins requiring an asham, see Vayikra 14:13-14; 19:20-21; and B'midbar 6:12.

Asham Talui — Guilt Offering for Doubtful Sins.
אָשָׁםָ תָלָא  (asham 'a guilt-offering', talui 'hung', 'suspended'), the offering which is to be brought by one who is in doubt as to the transgression committed.

Asham Vadai — Guilt Offering when Guilt is Ascertained.
אָשָׁם יָדַע  (asham 'a guilt-offering', vadai 'certainty'), the guilt-offering incumbent upon one who is certain of having committed a sinful act that has to be atoned for by a guilt-offering.

Av — אָב — Father; The 5^th month of the Hebrew religious calendar and the 11^th month of the Hebrew civil calendar corresponding to July/August on the pagan calendar.

B

B.C.E. — Before the Common (or Christian) era. Another way of saying B.C.

B’midbar — The Fourth Book of Moshe, commonly called Numbers meaning "In the wilderness..."

B'nei Yisra'el — Children of Israel

B’reshit — The First Book of Moshe, commonly called Genesis, meaning "In the beginning..."

B'rit Chadashah — בְּרִית חדשׁה — Renewed Covenant

B'rit Milah — בְּרִית מוּלָה — Covenant of Circumcision
H1285  בְּרִית  briyth    ber-eeth'    From H1262 (in the sense of cutting (like H1254)); a compact (because made by passing between pieces of flesh):--confederacy, (con-)feder(-ate), covenant, league.
H4139  מוּלָה  mûlâh    moo-law'    From H4135; circumcision:—circumcision.

B'rit Noach — Noachide covenant
The Seven Laws of Noah The Seven Laws of Noah (Hebrew: שבע מצוות בּני נח, Sheva mitzvot B'nei Noach‎), often referred to as the Noahide Laws, are a set of seven moral imperatives that, according to the Talmud, were given by God to Noah as a binding set of laws for all mankind. According to Judaism any non-Jew who lives according to these laws is regarded as a Righteous Gentile and is assured of a place in the world to come (Olam Haba), the Jewish concept of heaven. Adherents are often called "B'nei Noah" (Children of Noah) or "Noahides" and may often network in Jewish synagogues. 

The seven laws listed by the Tosefta and the Talmud are: 

1. Prohibition of Idolatry: You shall not have any idols before God. 
2. Prohibition of Murder: You shall not murder. (B’reshit 9:6) 
3. Prohibition of Theft: You shall not steal. 
4. Prohibition of Sexual Promiscuity: You shall not commit adultery. 
5. Prohibition of Blasphemy: You shall not blaspheme God's name. 
6. Dietary Law: Do not eat flesh taken from an animal while it is still alive. (B’reshit 9:4) 
7. Requirement to have just Laws: You shall set up an effective judiciary to enforce the preceding six laws fairly.

Beit Ha'Miqdash — House of the Sanctuary. The Temple
H1005  בַּיִת  bayith    bah-yith (Aramaic) corresponding to H1004:--house.
H4720    מִקְּדָּשׁ  מִקְדָּשׁ  miqdâsh     miqq^edâsh      mik-dawsh', mik-ked-awsh'     From H6942; a consecrated thing or place, especially a palace, sanctuary (whether of Jehovah or of idols) or asylum:—chapel, hallowed part, holy place, sanctuary.

Beit Pag — Bethphage — House of the Unripe (Green) Figs
G967  Βηθφαγη  Bethphagē   bayth-fag-ay'   Of Chaldee origin (compare [H1004] and [H6291]); fig house; Bethphage, a place in Palestine:—Bethphage.
H1004  בַּיִת  bayith   bah'-yith   Probably from H1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.):—court, daughter, door, + dungeon, family, + forth of, X great as would contain, hangings. home[born], [winter]house (-hold), inside(-ward), palace, place, + prison, + steward, + tablet, temple, web, + within (-out).
H6291  פַּג  pag    From an unused root meaning to be torpid, that is, crude; an unripe fig:—green fig.

Bemah — The lectern or pulpit area.

Ben — Son
H1121  בֵּן  bên  bane   From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H1, H251, etc.):— + afflicted, age, [Ahoh-] [Ammon-] [Hachmon-] [Lev-]ite, [anoint-]ed one, appointed to, (+) arrow, [Assyr-] [Babylon-] [Egypt-] [Grec-]ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant[-est], whelp, worthy, young (one), youth.

Benjamin — Jacob's twelfth son and the second son of Jacob's wife Rachel.     B’reshit 34:16-18
H1144  בִּניָמִן  bēn-yâw-mēn  bin-yaw-mene'    From H1121 and H3225; son of (the) right hand; Binjamin, youngest son of Jacob; also the tribe descended from him, and its territory:—Benjamin.

Beth-Lechem — Bethlehem
From H1004 and H3899  בַּיִת לֶחֶם  bêyth lechem    bayth leh'-khem    ; house of bread; Beth-Lechem, a place in Israel:—Beth-lehem.

Bethulah — Maid, Virgin
H1330  בְתוּלָה  b^ethûlâh  beth-oo-law'   Feminine passive participle of an unused root meaning to separate; a virgin (from her privacy); sometimes (by continuation) a bride; also (figuratively) a city or state:—maid, virgin.

Boheret — A whiteish spot on the skin.
H934  בַּהֶרֶת  bahěhrět  ba-heh'-ret  pl. בַּהָרֶוֹת  bahěhrōt  ba-heh'-rot Feminine active participle of the same as H925; a whitish spot on the skin:—bright spot.

C

C.E. — Common (or Christian) Era. 
Used instead of A.D., because A.D. means "the Year of our Lord," and Jews do not believe that Yeshua is their Lord.

Cantor or Chazzan — The Shaliach Tsibbur
The one who sends up prayers for the congregation. The Cantor's job is to sing the prayers for those who don't know them, and give the Liturgy to which the congregation responds.

Chadash — Renew, Repair
H2319  חָדָשׁ châdâsh     khaw-dawsh'   From H2318; new:—fresh, new thing.
H2318  חָדַשׁ  châdash    khaw-dash'     A primitive root; to be new; causatively to rebuild:—renew, repair.

Chag Ha'Matzah — חָג מַצָה — Festival of Matzah (Commonly referred to as Passover)
H2282  חָג  chag    châg    khag  khawg     A festival, or a victim therefor:-(solemn) feast (day), sacrifice, solemnity.
H4682  מַצָה  mătzăh   mats-tsaw'    From H4711 in the sense of greedily devouring for sweetness; properly sweetness; concretely sweet (that is, not soured or made bitter with yeast); specifically an unfermented cake or loaf, or (elliptically) the festival of Passover (because no leaven was then used):—unleavened (bread, cake), without leaven.

Chag Shavu'ot —  חָג שְׁבֻוֹת — Festival of Seven Weeks, Pentecost
H7620  שְׁבֻעָה  שְׁבֻעַ  שְׁבוּעַ  shâbûa    shâbûa   shebû`âh    shaw-boo'-ah,    shaw-boo'-ah,   sheb-oo-aw'   Properly passive participle of H7650 as a denominative of H7651; literally sevened, that is, a week (specifically of years):—seven, week.

Chag Sukkot — חָג סֻכָּוֹת — Festival of Tabernacles
H5521  סֻכָּה  cukkah     sook-kaw'     Fem of H5520; a hut or lair:--booth, cottage, covert, pavilion, tabernacle, tent.
H5520  סֹ  cok     soke    From H5526; a hut (as of entwined boughs); also a lair:-- covert, den, pavilion, tabernacle.
H5526  סָכַ  שָׂכַ cakak saw-kak' or sakak     (Exod. 33:22) {saw-kak'}; a primitive root; properly, to entwine as a screen; by implication, to fence in, cover over, (figuratively) protect:--cover, defense, defend, hedge in, join together, set, shut up.

Chalal — Profane
H2490  חָלַל  châlal      khaw-lal'      A primitive root (compare H2470); properly to bore, that is, (by implication) to wound, to dissolve; figuratively to profane (a person, place or thing), to break (one’s word), to begin (as if by an opening-wedge); denominatively (from H2485) to play (the flute):—begin (X men began), defile, X break, defile, X eat (as common things), X first, X gather the grape thereof, X take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Chalalah — Profaned Woman
H2491  חָלָלה  chă-lă-lăh   khaw-la-lah    From H2490; pierced (especially to death); figuratively polluted:
—kill; profane, slain (woman), X slew (deadly) wounded).

Challah — Leavened bread 
H2471  חַלָּה  challâh     khal-law'       From H2490; a cake (as usually punctured):—cake.
This our daily bread provided by HASHEM. Two loaves symbolize the double portion so we don't have to gather on the Sabbath (just like the manna in the wilderness) (This is not communion. That comes from the Passover and we use unleavened bread for that). As believer-priests, this is in keeping with the commandment given by God in Vayikra 24:1-8.

Chalitzah — The Process of Freeing a Widow from Yabam

Chametz — Leaven
The Hebrew word for leaven, "chametz", and means bitter or sour. Chametz puffs up whatever it is in, a graphic representation of how pride, one of the basic sins and one of the 7 sins God hates most (Mizmor 6:16-17), puffs a person up. The matzah eaten at the Seder very flat and contains no leaven. What a picture of our sinless Messiah. Without sin, "He was wounded for our transgressions, bruised for our iniquities; upon Him was the punishment that made us whole, and by His stripes we are healed” (Yesha’yahu 53:5). The matzah is pierced and striped!
H2557  חָמֵץ  chawmetz    khaw-mates'    From H2556; ferment (figuratively) extortion: -- leaven, leavened (bread)

Rabbi Sha'ul said, “Get rid of the old chamatz, so that you can be a new batch of dough, because in reality you are unleavened. For our Pesach lamb, the Messiah, has been sacrificed. So let us celebrate the Passover Seder not with leftover chamatz, the chamatz of wickedness and evil, but with the matzah (unleavened bread) of purity and truth” (Corinthians Rishon 5:7-8).

Charis — Graciousness
G5485  χάριζ  charis     khar'-ece      From G5463; graciousness (as gratifying), of manner or act (abstract or concrete; literal, figurative or spiritual; especially the divine influence upon the heart, and its reflection in the life; including gratitude):—acceptable, benefit, favor, gift, grace (-ious), joy liberality, pleasure, thank (-s, -worthy).

Chatat-Offering — קָרְבָּנ חַטָאת — Sin-Offering
קָרְבָּנ חַטָאת Korban Chatat
חַטָאת  châtât    From H2398; an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender:—punishment (of sin), purifying (-fication for sin), sin (-ner, offering).

The Korban Chatat is required in order to atone for sins, in contrast to other offerings that one brings voluntarily in order to elevate oneself spiritually.

These offering cannot atone for sins that were committed intentionally. No offering is sufficient to remove the stain of such sinfulness; that can be done only through repentance and a change of the attitudes that made it possible to flout God's will. On the other hand, if the sin was committed accidentally and without intent, no offering is needed. Sin-Offerings are needed to atone for deeds that were committed בְּשׁוֹגֵג (b'shōgāg), inadvertently, as a result of carelessness. As Ramban points out, even though they were unintentional, such deeds blemish the soul and require that it be purified, for if the sinner had sincerely regarded them with the proper gravity, the violations would not have occurred. As experiences teaches, people are careful about things that matter to them, but tend to be careless about trivialities. Had the Sabbath, for example been truly important to the inadvertent sinner, he would not have "forgotten" what day of the week it was. Had he been as scrupulous as he should have been about avoiding forbidden foods, he would not have carelessly confused forbidden fat חֵלֶב (chālĕv) with permitted fat שׁוֹמַן (shoomân).

This provides perspective on the Torah's view of sin. It provides no "ritual" to atone for intentional sins; only God can see into man's heart and judge whether he has truly repented

Vayikra 4 deals with four kinds of חַטָאוֹת (châtâōt); and two more are found in Vayikra 5. The category of sin for which these offerings are brought is very limited: (a) It must be a commandment for which the transgessor would have been liable to receive the penalty of בָרֵת (bărāt), spiritual excision of the soul, if he had committed the sin intentionally; (b) it must be a negative commandment; and the sin must be committed by performing an act. Thus, there is no chatat for the grievous sin of blasphemy, because, although one is accountable for what one says, the Halachah does not consider speech as "an act." Similarly, if one does not circumcise oneself or does not bring the pesach-offering — for both of which the penalty can be kares — there is no chatat, because those sins involve a failure to perform a required act, and the commandments being violated are positive rather than negative commandments (Rashi; Sifra).

Chavah — Eve
H2332  חַוָּה  chavvâh    khav-vaw'      Causative from H2331; life giver; Chavvah (or Eve), the first woman:—Eve.

Chavittin — Daily Meal Offering

Chelbenah — Galbanum
H2464  חֶלְבְנָה  chělběnăh    khel-ben-aw     From H2459; galbanam, an odorous gum (as if fatty): galbanum.

Chaber Cheber —  חָבַר חֶבֶר — Charmer
H2266  חָבַר  châvâr    khaw-var'    A primitive root; to join (literally or figuratively); specifically (by means of spells) to fascinate:—charm (-er), be compact, couple (together), have fellowship with, heap up, join (self, together), league.
H2267  חֶבֶר  chever    kheh' -ver    From H2266; a society; also a spell: + charmer (-ing), company, enchantment, X wide.

Cha'zon — Revelation

Chelbenah — An odorous gum used in preparation of the holy incense for the Alter of Incense
H2464  חֶלְבְּנָה  chelb^enâh     khel-ben-aw'       From H2459; galbanam, an odorous gum (as if fatty):—galbanum.

Chelbenah, (probably from chalay, milk or gum, and lavan, white), is the gummy, resinous juice of an umbelliferous plant, the bubon gumniferum of Linneus, growing in Syria, Persia, and Africa.

Chelev — Fat
H2459  חֵלֶב / חֶלֶב  chelev   chaylev    kheh'-lev, khay'-lev    From an unused root meaning to be fat; fat, whether literally or figuratively; hence the richest or choice part:— X best, fat (-ness), X finest, grease, marrow.

Chen — Charm
H2580  חֵן  chên  khane    From H2603; graciousness, that is, subjectively (kindness, favor) or  objectively (beauty):—favour, grace (-ious), pleasant, precious, [well-] favoured.

Cherem — Devoted Property set apart for either HASHEM or the Kohen'im
H2764  חֶלֶב / חֵרֶם  chayrem  cherem  khay' - rem,  kheh'-rem    From H2763; physically (as shutting in) a net (either literally or figuratively); usually a doomed object; abstractly extermination:—(ac-)curse (-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing), net.

Chesed — Kindness
H2617  חֶסֶד  chêsêd    kheh'-sed      From H2616; kindness; by implication (towards God) piety; rarely (by opprobrium) reproof, or (subjectively) beauty:—favour, good deed (-liness, -ness), kindly, (loving-) kindness, merciful (kindness), mercy, pity, reproach, wicked thing.

Chokma — Wisdom
H2451  חָכְמָה  chokmâh    khok-maw'     From H2449; wisdom (in a good sense):—skillful, wisdom, wisely, wit.

Chukaw — Appointed, custom
H2708  חֻקָה  chûqqâh    khook-kaw'      Feminine of H2706, and meaning substantially the same:—appointed, custom, manner, ordinance, site, statute.

Circumcise — Cut down (off)
H5243  נָמַל  nâmal  naw-mal'     A primitive root; to become clipped or (specifically) circumcised:—(branch to) be cut down (off), circumcise.

Circumcised — To cut short
H4135  מוּל  mûl     mool    A primitive root; to cut short, that is, curtail (specifically the prepuce, that is, to circumcise); by implication to blunt; figuratively to destroy:—circumcise (-ing, selves), cut down (in pieces), destroy, X must needs.

D

D'rash — Also called "Midrash," meaning "concept"
H1875  דָּרַשׁ    dârash   daw-rash'  A primitive root; properly to tread or frequent; usually to follow (for pursuit or search); by implication to seek or ask; specifically to worship:—ask, X at all, care for, X diligently, inquire, make inquisition, [necro-] mancer, question, require, search, seek [for, out], X surely.

D'rash is the third level of PaRDeS interpretation of Scripture.This is a teaching or exposition or application of the P'shat and/or Remez. (In some cases this could be considered comparable to a "sermon.") For instance, Biblical writers may take two or more unrelated verses and combine them to create a verse(s) with a third meaning.

There are three rules to consider when utilizing the d'rash interpretation of a text:

1. A d'rash understanding can not be used to strip a passage of its p'shat meaning, nor may any such understanding contradict the p'shat  meaning of any other scripture passage. As the Talmud states, "No passage loses its p'shat."
2. Let scripture interpret scripture. Look for the scriptures themselves to define the components of an allegory.
3. The primary components of an allegory represent specific realities. We should limit ourselves to these primary components when understanding the text.

Example:

Mattit’yahu 18:18 — "... Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven" This is a verse that has been interpreted in numerous (incorrect) ways due to a lack of understanding that this a d'rash concerning decisions one makes in their personal "walk with God" (called your "halakha" in Hebrew/Judaism).

D’varim — דְּבַרִם — The fifth book of Moshe, commonly called Deuteronomy meaning "These are the words...".
B’reshit, Sh’mot, Vayikra and B’midbar record the events, D’varim records the actual words spoken at the events.

Dabaq — Cling or ahdere
H1692  דָּבַק  dâbaq     daw-bak'     A primitive root; properly to impinge, that is, cling or adhere;    figuratively to catch by pursuit:—abide, fast, cleave (fast together), follow close (hard, after), be joined (together), keep (fast), overtake, pursue hard, stick, take.

Dan — Jacob's fifth son and the first son of Jacob's wife Rachel by her maidservant Bilhah.
          B’reshit 30:4-6
H1835  דָּן  dân     dawn     From H1777; judge; Dan, one of the sons of Jacob; also the tribe descended from him, and its territory; likewise a place in Palestine colonized by them:—Dan.

Darash Muth — דָּרַשׁ מוּת — One who frequently seeks out and speaks for the dead in worship. A Necromancer.
H1875  דָּרַשׁ  dârash    daw-rash'    A primitive root; properly to tread or frequent; usually to follow (for pursuit or search); by implication to seek or ask; specifically to worship:—ask, X at all, care for, X diligently, inquire, make inquisition, [necro-] mancer, question, require, search, seek [for, out], X surely.
H4191  מוּת  moot    moot   A primitive root; to die (literally or figuratively); causatively to kill:— X at all, X crying, (be) dead (body, man, one), (put to, worthy of) death, destroy (-er), (cause to, be like to, must) die, kill, necro [-mancer], X must needs, slay, X surely, X very suddenly, X in [no] wise.

Dikaioo — Righteous
G1344  διχαιόω  dikaioo   dik-ah-yo'-o     From G1342; to render (that is, show or regard as) just or innocent:—free, justify (-ier), be righteous.

Diakonos — Deacon, minister, servant
G1249  διάχονος  diakonos     dee-ak'-on-os      Probably from διάκω (diakoô) (obsolete, to run on errands; compare G1377); an attendant, that is, (generally) a waiter (at table or in other menial duties); specifically a Christian teacher and pastor (technically a deacon or deaconess):—deacon, minister, servant.

E

Eglah Arufah — עֶגְלָה עֹרֶף — Literally "Heifer's Neck"
A ceremony performed for a case of an unsolved murder is deliberately placed after the previous section dealing with warfare. This juxtaposition is intended to emphasize that we are never to become unconcerned or apathetic about death, despite the unfortunate need to participate in military campaigns. Each death is to disturb and affect us profoundly; bringing in its wake a ritual that involves the participation of the nation's leaders to try to discover what moral breakdown occurred in the nation as a whole to permit a murder to take place.
H5697  עֶגְלָה  eglâh  eg-law'    Feminine of H5695; a (female) calf, especially one nearly grown (that is, a heifer):—calf, cow, heifer.
H6203  עֹרֶף  ôreph  o-ref'   From H6202; the nape or back of the neck (as declining); hence the back generally (whether literally or figuratively):—back ([stiff-]) neck ([-ed]).

Eloah — A deity or the deity; God
H433  אֱלֹהַּ  אֱלוֹהַּ  'elôahh    'elôahh      el-o'-ah, el-o'-ah (The second form is rare); probably prolonged (emphatically) from H410; a deity or the deity:—God, god. See H430.

Eloheim — A title for HASHEM
H430  אֱלֹהִים  'elôhîym    el-o-heem'     Plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:—angels, X exceeding, God (gods) (-dess, -ly), X (very) great, judges, X mighty.

Echthra — Hatred
G2189  έχθρα   echthra    ekh'-thrah      Feminine of G2190; hostility; by implication a reason for opposition:—enmity, hatred.

Eli'yahu — Elijah
H452   אַלִיָּהוּ  אַלִיָּה  êlîyâh  êlîyâhû  ay-lee-yaw', ay-lee-yaw'-hoo   From H410 and H3050; God of Jehovah; Elijah, the name of the famous prophet and of two other Israelites:—Elijah, Eliah

Eleos — Unmerited Favor

Emet — Truth
H571  אֶמֶת  emet     eh'-met       Contracted from H539; stability; figuratively certainty, truth, trustworthiness:—assured (-ly), establishment, faithful, right, sure, true (-ly, -th), verity.

Entole — Commandment
G1785  έντολή  entole    en-tol-ay'      From G1781; injunction, that is, an authoritative prescription:—commandment, precept.

Ephraim — The second son of Joseph's wife Asenath. B’reshit 41:52
H669 אֶפְרַיִם  ephrayim   ef-rah'-yim   Dual of a masculine form of H672; double fruit; Ephrajim, a son of Joseph; also the tribe descended from him, and its territory:—Ephraim Ephraimites

Ephrathah — Bethlehem
H672  אֶפְרָתָה  אֶפְרָת  'ephrâth  'ephrâthâh   ef-rawth', ef-raw'-thaw   From H6509; fruitfulness; Ephrath, another name for Bethlehem; once used in Mizmor 132:6 perhaps for Ephraim; also of an Israelitish woman:—Ephrath, Ephratah.

In fact there were two towns named Bethlehem. One was in Judah, the southern part of the Jewish homeland, and the other was in the north. But, the Bethlehem in Judah was in more ancient times called Ephrathah. So, Mikhah might have been using the phrase "Bethlehem Ephrathah" as a way to make it clear that he was referring to the town of Bethlehem that used to be known as Ephrathah — in other words, the Bethlehem that is in Judah.

Eshayah-Offering — Fire-Offering
H801  אִשֵׁיה  'ishshâh  ish-shaw    The same as H800, but used in a liturgical sense; properly a burnt offering; but occasionally of any sacrifice: —(offering, sacrifice), (made) by fire. The Eshayah-Offering was different from the Olah-Offering (Elevation-offering) offering in that the Elevation-offering was completely consumed but portions of the Olah-Offering were given to Kohen'im. The term is often associated in describing the Elevation-offering because the Elevation-offering or burnt-offering was a fire offering that was totally consumed.

Euche — Vow
G2171  εΰχή  eucheô     yoo-khay'      From G2172; properly a wish, expressed as a petition to God, or in votive obligation:—prayer, vow.

Existi — Be lawful.
G1832  έξεστι   exesti     ex'-es-tee     Third person singular present indicative of a compound of G1537 and G1510; so also έξόυ exon; neuter present participle of the same (with or without some form of G1510 expressed); impersonally it is right (through the figurative idea of being out in public):—be lawful, let, X may (-est).

Exousia — Authority
G1849  έξουσια  exousia    ex-oo-see'-ah    From G1832 (in the sense of ability); privilege, that is, (subjectively) force, capacity, competency, freedom, or (objectively) mastery (concretely magistrate, superhuman, potentate, token of control), delegated influence:—authority, jurisdiction, liberty, power, right, strength.

F

Index

G

Index

Gad — Jacob's seventh son and the first son of Jacob's wife Leah by her maidservant Zilpah.  B’reshit 30:9-10.
H1410  גָד  gâd   gawd   From H1464; Gad, a son of Jacob, including his tribe and its territory; also a prophet: — Gad.

Gentile — H4467  מַמְלָכָה  mamlâkâh    mam-law-kaw'      From H4427; dominion, that is, (abstractly) the estate (rule) or (concretely) the country (realm):—kingdom, king’s, reign, royal. 
G1672  Ελλην  Hellen  hel'-lane     From G1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek speaking person, especially a non-Jew:—Gentile, Greek.

Ger — Alien, sojourner, stranger. (pl. Ger'im)
H1616  גֵיר  גֵר  gêr   gêyr    gare, gare From H1481; properly a guest; by implication a foreigner:—alien, sojourner, stranger.

Ger Toshav —  גֵר תוּשָׁב — A Gentile who observes the seven B'rit Noach and resides in Eretz Yisra'el.
H8453  תֹשָׁב  תוּשָׁב  tôshâv     tôshâv    to-shawv', to-shawv'    (The second form used in Kings 17:1); from H3427; a dweller (but not outlandish, H5237); especially (as distinguished from a native citizen (active participle of H3427) and a temporary inmate, H1616, or mere lodger, H3885) resident alien:—foreigner-inhabitant, sojourner, stranger.

Gid Ha'Nasheh — גִד הָנָשֶׁה — Muscle Which Shrank
H1517 H5384 גִד הָנָשֶׁה  gîyd nâsheh    gheed naw-sheh     Probably from H1464; a thong (as compressing); by analogy a tendon:—sinew. From H5382, in the sense of failure; rheumatic or crippled (from the incident to Jacob):—which shrank.

Ginomai — Fulfilled
G1096  γίνομαι  ginomai    ghin'-om-ahee       A prolonged and middle form of a primary verb; to cause to be ("gen" -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.):—arise be assembled, be (come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, be done, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.

Goy  — Gentile (pl. Goyim)
H1471  גֹי / גוֹי  gôy    go'-ee      Apparently from the same root as H1465 (in the sense of massing); a foreign nation; hence a Gentile; also (figuratively) a troop of animals, or a flight of locusts:—Gentile, heathen, nation, people.

H

Index

Haftorah — After the Torah.
The weekly readings from the Prophets, read each Sabbath. Readings in the Prophets was developed during the reign of Antiochus Epiphanies. Reading the Torah was banned under penalty of death. The Prophets, ironically, were considered secular reading and were thus permitted.

Havdalah — Separation
There is a brief period when it is neither evening or night, about 18 minutes long. In English, this word is "Twilight". At the end of the Sabbath, in Hebrew, there is a special word for it: הבדלה; Havdalah, or "Separation". This period extends into the actual beginning of the first day of the week, Saturday night. In every Jewish household and synagogue, a special ceremony is held, with prayers and a ceremonial cup of wine and bread. In the synagogue, services can be long.

Haggadah — the Passover service book

Halachah — The application of the commandments to your daily lifestyle

Horkos — Oath
G3727  φρχος   horkos     hor'-kos, her'-kos      From έρχος herkos (a fence; perhaps akin to G3725); a limit, that is, (sacred) restraint (specifically oath):—oath.

Hovah — Wickedness
H1943  הֹוָה   hôvâh    ho-vaw'      Another form for H1942; ruin:—mischief.
H1942  הַוָּה   havvâh    hav-vaw'    From H1933 (in the sense of eagerly coveting and rushing upon; by implication of falling); desire; also ruin:—calamity, iniquity, mischief, mischievous (thing), naughtiness, naughty, noisome, perverse thing, substance, very wickedness.
H1933  הָוָה  הָוָא   hâvâ     hâvâh     haw-vaw', haw-vaw'      A primitive root (compare H183, H1961) supposed to mean properly to breathe; to be (in the sense of existence):—be, X have.

I

Issachar — Jacob's ninth son and the fifth son of Jacob's wife Leah.     B’reshit 30:17-18
H3485  יִשָּׂשׂכָר   yis-sas-kawr    From H5375 and H7939; he will bring a reward; Jissaskar, a son of Jacob:—Issachar.

J

Judah — Jacob's fourth son and the fourth son of Jacob's wife Leah.     B’reshit 29:35
H3063  יְהוּדָה   yehudah yeh-hoo-daw'   From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory:—Judah.

The word יהוּדה contains the letters of God’s Four-letter Name, as well as the root that means “thankfulness” and “praise” (Sforno). Leah was especially grateful now, because, as the mother of four of Jacob’s twelve sons, she had been granted more than her rightful share (Rashi).

Joseph — Jacob's eleventh son and the first son of Jacob's wife Rachel.     B’reshit 30:22-24
H3130  יוֹסֵף yo-safe    Future of H3254; let him add (or perhaps simply active participle adding); Joseph, the name of seven Israelites: — Joseph. Compare H3084.

K

KJV — King James Version of the Scriptures

Kabbalah — A method of mysticism.

Ka'shaph — One who recites and whispers spells; one who practices magic; A sorcerer.
H3784  כַּשַׁף  kâshaph  kaw-shaf'   A primitive root; properly to whisper a spell, that is, to enchant or practice magic:—sorcerer, (use) witch (-craft).

Kan'aan — The land of Canaan

Kapporah — Atonement
The word from which Yom Kippur is derived.

Kataluo — Demolish
G2647  καταλυο  kataluo    kat-al-oo'-o    From G2596 and G3089; to loosen down (disintegrate), that is, (by implication) to demolish (literally or figuratively); specifically (compare G2646) to halt for the night:—destroy, dissolve, be guest, lodge, come to naught, overthrow, throw down.

Kawhal — Gather together
Literally a gathering during Chag Sukkot of the Sh'mita or Sabbatical Year to hear the reading of the Torah
H6950   קָהַל  qahal     'kaw-hal'     a primitive root; to convoke:--assemble (selves) (together), gather (selves) (together).

Kesem — One who practices Divination.
H7081  קֶסֶם  qesem    keh'-sem    From H7080; a lot; also divination (including its fee), oracle:-(reward of) divination, divine sentence, witchcraft.

Ketubah — Marriage Contract (pl. Ketubot)
The ketubah states that the husband commits to provide food, clothing and companionship to his wife, and that he will pay a specified sum of money if he divorces her. If he dies and leaves her as a widow, she can collect the Ketubah money from his estate.

Khane — Favored
H2580  חֵן  chên    khane     From H2603; graciousness, that is, subjectively (kindness, favor) or objectively (beauty):—favor, grace (-ious), pleasant, precious, [well-] favored.

Kilayim — Diverse Seed
H3610  כִּלְאַיִם  kil'ayim kil-ah'-yim     Dual of H3608 in the original sense of separation; two heterogeneities:—divers seeds (-e kinds), mingled (seed). 

Kilayim Ha'Kerem — כִּלְאַיִם כֶּרֶם — Different Kinds of Seeds
H3754  כֶּרֶם  kerem    keh'-rem    From an unused root of uncertain meaning; a garden or vineyard:—vines, (increase of the) vineyard (-s), vintage. See also H1021.

Kill — H5221  נָכָה  nâkâh    naw-kaw'     A primitive root; to strike (lightly or severely, literally or figuratively):— beat, cast forth, clap, give [wounds], X go forward, X indeed, kill, make [slaughter], murderer, punish, slaughter, slay (-er, -ing), smite (-r, -ing), strike, be stricken, (give) stripes, X surely, wound. Compare to H7523 Ratsach

Kippa — Covering
The kippa is not worn to fulfill a commandment. The word means "covering" and comes from Yom Kippur which means "Day of Covering Atonement" of God. A kippa is the universal symbol of those who give testimony of their covering of the atonement by the God of Israel. The Yiddish word for kippa is "yarmulka". Yarmulka means "fear of the king". Wearing it, a man gives testimony that he is in fear of the King of Israel. We know that the Messiah is the King of Israel. A Yiddish Kipah (Basically, the circle cap we wear on our heads)

Kohen — Priest (pl. Kohen'im)
H3548  כֹּהֵן  kōhān    ko-hane'     Active participle of H3547; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman):—chief ruler, X own, priest, prince, principal officer.

Kohen Gadol — כֹּהֵן גָדֹל — High Priest
H3548  כֹּהֵן  kôhên   ko-hane'     Active participle of H3547; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman):—chief ruler, X own, priest, prince, principal officer.
H1419  גָדֹל  גָדוֹל  gâdôl    gâdôl     gaw-dole', gaw-dole'    From H1431; great (in any sense); hence older; also insolent:— + aloud, elder (-est), + exceeding (-ly), + far, (man of) great (man, matter, thing, -er, -ness), high, long, loud, mighty, more, much, noble, proud thing, X sore, (´) very.

Kollao — Cleave 
G2853  κολλω  kollao      kol-lah'-o      From χόλλα (kolla) ("glue"); to glue, that is, (passively or reflexively) to stick (figuratively):—cleave, join (self), keep company.

Korban — A Religious Sacrifice or Offering.
About one hundred of the permanent 613 mitzvot based on the Torah ( Pentateuch ) itself, concern the korbanot , (excluding those mitzvot that concern the actual Temple and the kohen'im themselves of which there are about another fifty). Commonly called a religious sacrifice or an "offering" in English, but is known as a Korban in Hebrew because its Hebrew root קָרַב (korv) means to "[come] Close (or Draw Near) [to God]", which the English words "sacrifice" or "offering" do not fully convey. There were many different types of korbanot. A Korban was usually an animal such as a sheep or a bull that was ritually slaughtered and then burned on an altar, or a vegetable that the Hebrew Bible commanded the ancient Children of Israel to be offered up on the various altars in the ancient Temple in Jerusalem during the History of ancient Israel and Judah. 
H7133  קֻרְבָּן  קָרְבָּן  qorbân  qûrbân    kor-bawn', koor-bawn'    From H7126; something brought near the altar, that is, a sacrificial present:— oblation, that is offered, offering.
H7126  קָרַב  qârav    kaw-rav'     A primitive root; to approach (causatively bring near) for whatever purpose:—(cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.

Kosher — The dietary restrictions given by God in the Torah.

Kraspedon — A Fringe or tassel.
G2899  κράσπεδον   kraspedon     kras'-ped-on    Of uncertain derivation; a margin, that is, (specifically) a fringe or tassel:— border, hem.

L

Index

 

Levi — Jacob's third son and the third son of Jacob's wife Leah.   B’reshit 29:3 (pl. Levi'im)
           The descendents of the tribe of Levi were divided into tow distinct groups — the priests called the 
           Kohen'im and the non-priests called the Levi'im.
H3878  לֵוִי  lêvîy  lay-vee  From H3867; attached; Levi, a son of Jacob:—Levi. See also H3879, H3881.

Levonah — Frankincense. Used in preparation of the holy incense for the Alter of Incense
H3828  לְבֹנָה  לְבוּנָה  l^evônâh  levônâh  lev-o-naw'  lev-o-naw'    From H3826; frankincense (from its whiteness or perhaps that of its smoke):—(frank-) incense.

Luo — Loosen
G3089  λύω  luo     loo'-o     A primary verb; to "loosen" (literally or figuratively):—break (up), destroy, dissolve, (un-)loose, melt, put off. Compare G4486.

M

Index

Ma'aser — The First Tithe
H4643  מַעַשְׂרָה  מַעֲשַׂר  מַעֲשֵׂר  ma`asêr     ma`asar    ma`asrâh    mah-as-ayr', mah-as-ar', mah-as-raw' From H6240; a tenth; especially a tithe:—tenth (part), tithe (-ing).

Ma'aser Sha'ni — מַעֲשֵׂר שֵׁנִי — The Second Tithe
H8145  שֵׁנִי  shênîy    shay-nee'      From H8138; properly double, that is, second; also adverbially again:—   again, either [of them], (an-) other, second (time).

Machzor — The High Holy Days prayer book

Magur — A stranger —  not a native Jew
H4033  מָגֻר  מָגוּר  mâgûr   mâgûr    maw-goor', maw-goor'  From H1481 in the sense of lodging; a temporary abode; by extension a permanent residence:—dwelling, pilgrimage, where sojourn, be a stranger. Compare H4032.

Mahn — Manna

Maimonides — RaMBam (Maimonides; Rabbi Moshe ben Maimon; 1135-1204 C.E.)

Mamzer — A person born of a sexual relationship forbidden by the Torah
H4464  מַמְזֵר  mamzêr    mam-zare'    From an unused root meaning to alienate; a mongrel, i.e. born of a Jewish father and a heathen mother:--bastard.

A mamzer is someone born born of a union between a man and a woman whose marriage could never be valid, such as a union between brother and sister or other such forms of incest, or from a married woman who bore another man's child.

Manasseh — The first son of Joseph's wife Asenath   B’reshit 41:51
H4519  מְנַשֶׁה  m^enashsheh   men-nah-sheh   From H5382; causing to forget; Menashsheh, a grandson of Jacob, also the tribe descendant from him, and its territory:—Manasseh.

Mashiach or Messiah —The Anointed One of God 
H4899  מָשִׁיחַ  mâshîyach  maw-shee'-akh    From H4886; anointed; usually a consecrated person (as a king, priest, or saint); specifically the Messiah:—anointed, Messiah.

Although the Anglicized version of the Greek term "Christos — the anointed one" is more commonly used to describe Yeshua, the original Hebrew concept is described by the Hebrew word "Mashiach (מָשִׁיחַ)" which is transliterated into English as "Messiah — the anointed one of God." Since the term "Christ" has also been used for millennia in the persecution of the Jewish people, we always use the term "Messiah." Also in witnessing the fact that Yeshua fulfills all of the requirements and prophecies of Messiah, it makes more sense to use that term.

Matzah — Unleavened Bread (pl. matzot)
H4682  מַצָה  matstsâh  mats-tsaw'    From H4711 in the sense of greedily devouring for sweetness; properly sweetness; concretely sweet (that is, not soured or bittered with yeast); specifically an unfermented cake or loaf, or (elliptically) the festival of Passover (because no leaven was then used):—unleavened (bread, cake), without leaven.

Messianic — This is an adjective describing a noun. A Messianic believer, assembly, etc. follows the teachings of the Torah and believe that Yeshua is the promised Messiah.

Messianic Jew — A Jewish person who has accepted Yeshua  as the promised Messiah.

Metzora  — The term metzora refers to a person afflicted with Tzara'at.
Tzara'at is a skin condition which resembles leprosy. The question arises: Why does such a negative subject feature in the name of a Torah reading?

Mezuzah — Doorpost; The scroll and case hung on the doorpost
H4201  מְזֻזָה  מְזוּזָה  m^ezûzâh   m^ezûzâh   mez-oo-zaw', mez-oo-zaw'   From the same as H2123; a door post (as prominent):—(door, side) post.

Mespachat — An eruption on the skin, a scab
H4556  מִסְפַחַת  mēs-pa-chat   mis-pakh'-ath  From H5596; scurf (as spreading over the surface): — scab

Midrash — A method of exegesis of Biblical text (pl. Midrashim)
H4097  מִדְרָשׁ  midrâsh  mid-rawsh'    From H1875; properly an investigation, that is, (by implication) a treatise or elaborate compilation: — story.

It is a Hebrew word referring to a method of exegesis of a Biblical text. The term "midrash" also can refer to a compilation of Midrashic teachings, in the form of legal, exegetical or homiletical commentaries on the Tanakh.

Mikvah — A Full Immersion Baptism or the Container Itself
H4348  מִכְוָה  mikvâh  mik-vah   From H3554; a burn that bureth, burning. A full-immersion baptism, or the container itself.

Minchah-Offering — Meal-Offering (pl. Minchot)
H4503  מִנְחָה  minchâh    min-khaw'    From an unused root meaning to apportion, that is, bestow; a donation; euphemistically tribute; specifically a sacrificial offering (usually bloodless and voluntary):—gift, oblation, (meat) offering, present, sacrifice.

A Minchah-Offeringi ,meal-offering, consists of nothing more than סֹלֶת שֶמֶן וּלְבֹנָה, solet shemen ool-tonah, finely ground wheat flour, oil, and frankincense (with water added in most cases). Vayikra 2 lists five varieties of voluntary, personal meal-offerings. All of them consist exclusively of the above ingredients, but the first is merely a mixture of the ingredients, while the others are cooked or baked in various ways. Given the simplicity of its contents, a meal-offering is inexpensive and is most likely to be brought by people too poor to afford anything more. Because such a person extends himself to bring an offering despite his poverty, the Torah assigns special value to his deed, as noted below.

R' Hirsch comments that the name minchah implies a tribute to a superior. As the staple of the human diet, grain represents our very existence; thus the meal-offering proclaims the bearer's acknowledgment that his life is in God's hands. The oil symbolizes comfort, and the frankincense represents joy and satisfaction. By means of his offering, the owner acknowledges that these, too, are from God alone.

Solet — Meal-Offering of Fine Flour
מִנְחַת סֹלֶת
Since this is the only minchah that is neither cooked nor baked, it is called simply מִנְחַת סֹלֶת, men'chat solet, fine flour meal-offering. Moreover, Vayikra 1:1 implies that this is the "standard" meal-offering, since the verse states that if a person wishes to bring a minchah, meal-offering, this is the one he brings. The implication is that if one vowed to offer a minchah without specifying which of the five varieties he wishes to bring, he is to offer this one. Consequently, one who wishes to bring a different variety of meal-offering must specify when making his vow which one he means to offer (Rashi).

Minchah Ma'afah Tanor — Oven-Baked Meal-Offering
מִנְחַה מַאֲפֵה תַנֹר
Two varieties of minchah are included under this heading, since the offering baked in an oven may be either חַלּוּת or רְקִיקִין, r'keken or chaloot, loaves or wafers. Loaves are high and fluffy;  wafers are low and flat. The amount of flour used in these offerings is an issaron (1/10 ephah ~ 86.4 - 172.8 fluid ounces), which is divided into ten loaves (Rashi). Our verse states that they must remain unleavened, and no meal-offerings may be allowed to become leavened, but both breads are kneaded with warm water, which has a tendency to make dough become chametz [leavened] rather quickly (Menachos 55a). Nevertheless, the Kohan'im were so zealous and efficient that they could complete the preparation of the breads before leavening occurred (Pesachim 36a).

Minchah Al-Hamachavat — Pan-Baked Meal-Offering
מִנְחַת עַל־הַמַּחֲת
עַל־הַמַּחֲת - The pan. This pan was wide and shallow, so that the oil would burn away in the frying process, leaving fairly hard, flat cakes (Rashi).

Minchat Marcheshet — Deep-Pan Meal-Offering
מִנְחַת מַרְחֶשֶׁת
מַרְחֶשֶׁת — Deep pan. The pan used for this offering was narrow and deep. The oil would remain concentrated and the fried offering would be soft (Rashi; Sifra). Rambam adds that the dough was kneaded loosely, so that it would not harden during frying.

Mishneh — Repetition
H4932  מִשְׁנֶה  mishneh     mish-neh'    From H8138; properly a repetition, that is, a duplicate (copy of a document), or a double (in amount); by implication a second (in order, rank, age, quality or location):—college, copy, double, fatlings, next, second (order), twice as much.

Mitzrayim — Egypt
H4714  מִצְרַיִם  mitzrayim     mits-rah'-yim    Dual of H4693; Mitzrayim, that is, Upper and Lower Egypt:—Egypt, Egyptians, Mizraim.

Mitzvah — Command (pl. mitzvot)
H4687  מִצְוָה  mitsvâh    mits-vaw'     From H6680; a command, whether human or divine (collectively the Law):—(which was) commanded (-ment), law, ordinance, precept.

Molech — Chief deity of the Ammonites
H4432  מֹלֶ  môlek    mo'-lek      From H4427; Molek (that is, king), the chief deity of the Ammonites:—Molech. Compare H4445.
See also related information on Commandment 49.

Mulah — Circumcision
H4139  מּוּלָה  mûlâh    moo-law'    From H4135; circumcision

N

Index

NKJV — New King James Version

NIV — New International Version

Naos — Temple
G3485 ναός  naos    nah-os'     From a primary word ναίω — naioô — (to dwell); a fane, shrine, temple:—shrine, temple. Compare G2411.

Naphtali — Jacob's sixth son and the second son of Jacob's wife Rachel by her maidservant Bilhah. B’reshit 30:7-8
H5321  נַפְתָּלִי  naphtâlîy   naf-taw-lee     From H6617; my wrestling; Naphtali, a son of Jacob, with the tribe descended from him, and its territory:—Naphtali.

Nataf — An aromatic gum used in the preparation of the holy incense for the Altar of Incense.
H5198  נָטָף  nâtâph    naw-tawf'    From H5197; a drop; specifically, an aromatic gum (probably stacte): —drop, stacte.
H5197  נָטַף  nâtaph    naw-taf'    A primitive root; to ooze, that is, distil gradually; by implication to fall in drops; figuratively to speak by inspiration:—drop (-ping), prophesy (-et). The Jews and others suppose it to be what was afterwards called the balm of Jericho, or Gilead.

Nedavah-Offering — Freewill-Offering
H5071  נְדָבָה  n^edâvâ̂h    ned-ah-vah    From H5068; properly (abstractly) spontaneity, or (adjectively) sponteneous; also (concretely) a spontaneous or (by inference, in plural) abundant gift:—free (-will) offering, freely, plentiful, voluntary (-ily, offering), willing (-ly, offering).

Nevelah — An animal which has died a natural death
H5038  נְבֵלָה  nevâlâh    nev-aw-law'    From H5034; a flabby thing, that is, a carcass or carrion (human or bestial, often collective); figuratively an idol:— (dead) body, (dead) carcass, dead of itself, which died, (beast) that (which) dies of itself.

Nekar — Strange
H5235  נֹכֶר  נֶכֶר  neker  nôker     neh'-ker, no'-ker      From H5234; something strange, that is, unexpected calamity:—strange.

Niddah — Set Apart
H5079  נִדָּה  niddâh     nid-daw'   From H5074; properly rejection; by implication impurity, especially personal (menstruation) or moral (idolatry, incest):— X far, filthiness, X flowers, menstruous (woman), put apart, X removed (woman), separation, set apart, unclean (-ness, thing, with filthiness).

Nokriy — Alien, foreigner
H5237 נָכְרִי  nokrîy    nok-ree'      From H5235 (second form); strange, in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful):—alien, foreigner, outlandish, strange (-r, woman).

Nomos — Law
G3551  νόμος  nomos     nom'-os    From a primary word νέμω — nemō — (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), generally (regulation), specifically (of Moses [including the volume]; also of the Gospel), or figuratively (a principle):— law.

Nosar — Sacrifices which have been left past their appointed time of consumption.

O

Index

Olah-Offering — Elevation-Offering; Burnt-Offering
H5930  עוֹלָה עֹלָה  `ôlâh  `ôlâh  o-aw', o-law'    Feminine active participle of H5927; a step or (collectively stairs, as ascending); usually a holocaust (as going up in smoke):—ascent, burnt offering (sacrifice), go up to. See also H5766.

An Olah-Offering may be brought by someone who has intentionally committed a sin for which the Torah does not prescribe a punishment or who failed to perform a positive commandment, by someone who had sinful thoughts that have not been carried out in deed, and by everyone who ascends to Jerusalem for the Three Pilgrimage Festivals. Similarly, it may be brought anyone who wishes to raise his spiritual level. There are various versions of the translation of olah, a word whose root, עֹלָה, connotes going up. According to Rashi and Radak, olah means an offering that is completely burned [apparently because it goes up in flames to God]. Ramban, Ibn Ezra, and R' Bachya hold that the name refers to the sin for which one generally brings the offering it atones for sinful ideas or thoughts, which come up  in a person's mind or imagination. R' Hirsch comments that the offering's name reflects its purpose, which is to raise its owner from the status of sinner and bring him to a state of spiritual elevation. Tanchuma (Tzav 1) states it is called olah because it is superior [עֶלְיוֹנָה] to all other offerings [because it is voluntarily brought and is offered on the Altar in its entirety]. Our translation, elevation-offering, is literal and allows for all of the above connotations.

Olah Min Ha'oph — Elevation-Offering of the fowl
עֹלָה מִנ־הָעוֹף
Bird-offering may either male of female, and they may have a blemish on their bodies. However, the word מִן, of [fowl], implies that some, but not all, birds may be used. From the Sages derive that birds are unacceptable if they are missing and entire limb (Rashi; Sifra).

Olah V'yorad — Variable Guilt Offering
קַדְבַּן עוֹלָה וְיוֹרֵד  qorbân ôlâh v'yōrād

Vayikra 5:1-13 introduces a novel kind of חַטָאת, sin-offering — an offering whose cost varies according to what the sinner can afford. This variable aspect of the offering's value is indicated by the name given it by the Sages: קַדְבַּן עוֹלָה וְיוֹרֵד, an offering that goes up or down. The Torah lists three specific sins for which this offering is brought: the sin of denying testimony ; the sin of contaminating holy things; and the sin of false or unfulfilled oaths. The second of the three — the sin of contaminating the sanctities — follows the general rule of sin-offerings, in the it incurs כָרֵת ,נִסִצחֶ, excision, if it is done intentionally. The other two sins are exceptions to the above rule.

Olam — Perpetual, eternal
H5769 עֹלָם  עוֹלָם  'ôlâm  'o-lam    From H5956; properly concealed, that is, the vanishing point; generally time out of mind (past or future), that is, (practically) eternity; frequentative adverbially (especially with prepositional prefix) always:— always (-s), ancient (time), any more, continuance, eternal, (for, [n-]) ever (-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+ without end). Compare H5331, H5703.

Olelah — Gleanings
H5955  עֹלֵלָה  'ôlêlâh    o-lay-law'    Feminine active participle of H5953; only in plural gleanings; by extension gleaning time:—(gleaning) (of the) grapes, grape gleanings.

Orlah — Term used for the first three years of the fruit, orlah is identical to the word used for the foreskin of the uncircumcised baby.
H6190  עָרְלָה  `orlâh    or-law'     Feminine of H6189; the prepuce:— foreskin, + uncircumcised.

1. The first three years, when the fruit is considered orlah, corresponds to the three impure shells that cover all un-holiness in the world. These shells are the foreskin of the fruit, and render them forbidden for eternity.
2. In the fourth year, the fruit is still limited, and must be eaten in a specific place in a specific manner.
3. In the fifth year, the fruit is essentially good and holy. It can now be eaten with the praise God anywhere. The fruit itself has transformed to a source of infinite blessing.

Ov — Familiar Spirit (pl. Ovot)
H178  אוֹב  ôv    ove   From the same as H1 (apparently through the idea of prattling a father’s name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar):—bottle, familiar spirit.

P

Index

P'shat — Simple
פְשַט  peh-shaht' P'shat is the first level of PaRDeS interpretation of Scripture. The p'shat is the plain, simple meaning of the text. The understanding of scripture in its natural, normal sense using the customary meanings of the word’s being used, literary style, historical and cultural setting, and context. The p'shat is the keystone of Scripture understanding. If we discard the p'shat we lose any real chance of an accurate understanding and we are no longer objectively deriving meaning from the Scriptures (exegesis), but subjectively reading meaning into the scriptures (eisogesis).

Palestine — A typographical error in Christian programs and books for Israel.

Paradosis — Tradition
G3862  παράδοσις  paradosis    par-ad'-os-is From G3860; transmission, that is, (concretely) a precept; specifically the Jewish traditional law:—ordinance, tradition.

Parashah — The Weekly Sabbath Torah Readings or Sidra (pl. Parshiyot)
H6575 פָרָשָׁה  pârâshâh  paw-raw-shaw    From H6567; exposition:—declaration, sum.
Each Parashah usually takes its name from one of the first unique word or words in the Hebrew text.

Peah — Corners of the vineyard
H6285  פֵאָה  pê'âh    pay-aw'    Feminine of H6311; properly mouth in a figurative sense, that is, direction, region, extremity:—corner, end, quarter, side.

Peret — Single grapes fallen from the vine
H6528  פֶרֶט  peret    peh'-ret    From H6527; a stray or single berry:--grape
H6527  פָרַט  parat     paw-rat'     A primitive root; to scatter words, i.e. prate (or hum):--chant.

Pesach — Festival of Pesach, Passover
H6453  פֶסַח  pesach    peh'-sakh   From H6452; a pretermission, that is, exemption; used only technically of the Biblical Passover (the festival or the victim):—Passover (offering).

Pesach Sheini — פֶסַט שֵׁנִי — The Second Passover
Observed on the 14^th day of the month Iyar (the second month) for those who are ritually unclean or were away on a journey when the First Passover was observed in the month of Abib.

Pidyon Ha'Bekor — פִדְיוֹם הַבְּכוֹר — Redemption of the First Born
H6306  פִּדְיֹם  פִּדְיוֹם   פִדְיֹן  פִּדְיוֹן   pidyôm   pidyôm   pidyôn  pidyôn      (1,2) pid-yome', (3,4) pid-yone'     From H6299; a ransom:—ransom, that were redeemed, redemption.

H1060  בְּכוֹר  b^ekôr    bek-ore'     From H1069; firstborn; hence chief:—eldest (son), first-born (-ling).

Piggul — Rejected Offerings
H6292  פִגּוּל  פִגֻל  piggûl   piggûl     pig-gool', pig-gool'  From an unused root meaning to stink; properly fetid, that is, (figuratively) unclean (ceremonially):—abominable (-tion, thing).

Offerings can be disqualified by improper intentions at the time of service. R' Yaakov Kamenetzky, Zt"l, finds an important ethical lesson in the Torah of Piggul. Piggul is unique in the fact that even though there are other improper thoughts that render an offering invalid, one who eats  Piggul (i.e.  Having  in mind the wrong time  to perform part  of the service) is liable to Kares spiritual excision.  The Talmud teaches us that an  offering cannot  become Piggul unless every  part  of  its service  was performed properly with the exception of  the improper intent that invalidated it.  Only a  perfect  offering  could become Piggul.   This illustrates the more sacred something is, the more serious the Torah regards its  infraction.  The better a person's reputation and the more responsible his position, the more he  must  guard himself from the slightest infraction. ~

Pleuroo — To fill up.
G4137  πληρόω  pleero  play-ro'-o    From G4134; to make replete, that is, (literally) to cram (a net), level up (a hollow), or (figuratively) to furnish (or imbue, diffuse, influence), satisfy, execute (an office), finish (a period or task), verify (or coincide with a prediction), etc.:—accomplish, X after, (be) complete, end, expire, fill (up), fulfill, (be, make) full (come), fully preach, perfect, supply.

Proskollao — Cleave
H4347  προσκολλα  prosollao  pros-kol-lah-o    From G4314 and G2853; to glue, i.e. (figuratively) to adhere: --cleave, join (self).

P'rush — Pharisees; (sing. P'rush'im)
The P'rushim and Tz'dukim were the two main components of the religious establishment in Yeshua's time. The P'rushim focused on the Torah and what it requires of ordinary people, rather than on the temple ritual. When the temple was destroyed in 70 C.E., the P'rushim were in a position to develop their tradition into the basis for Jewish life everywhere; this tradition is the core of the Talmud and of modern religious Judaism.

Pshent —The Double Crown. 
The red crown and the white crown put together to represent a unified Egypt. Although Egypt was not always a unified nation it was stronger that way. Therefore unification was desirable. Narmer (Menes), the founder of the First Dynasty around 3100 B.C., was the first man recorded wearing this crown.

Q

Index

Qadash — To make Holy
H6942  קָדַשׁ qâdash  kaw-dash'    A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally):—appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.

Qodesh — A sacred place or thing.
H6944  קֹדֶשׁ  qôdesh  ko'-desh    From H6942; a sacred place or thing; rarely abstractly sanctity:-consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary.

R

Index

Rabbi — My Master
G4461  ραββί  rhabbi     hrab-bee'       Of Hebrew origin [H7227] with pronominal suffix; my master, that is, Rabbi, as an official title of honor:—Master, Rabbi.
H7227  רַב  rav  rav    By contraction from H7231; abundant (in quantity, size, age, number, ank, quality):—(in) abound (-undance, -ant, -antly), captain, elder, enough, exceedingly, full, great (-ly, man, one), increase, long (enough, [time]), (do, have) many (-ifold, things, a time), ([ship-]) master, mighty, more, (too, very) much, multiply (-tude), officer, often [-times], plenteous, populous, prince, process [of time], suffice (-ient).
H7231  רָבַב  râvav    raw-vav'      A primitive root; properly to cast together (compare H7241), that is, increase, especially in number; also (as denominative from H7233) to multiply by the myriad:—increase, be many (-ifold), be more, multiply, ten thousands.

Rabbi Sha'ul — Paul
There was no sound for "Sh" in Greek, and Greek people had a hard time saying Sha'ul! That's why Acts 19:1 says “Then Sha'ul, who also is called Paul, ....".

Rambam — Rabbi Moshe ben Maimon; 1135 or 1138-1204 C.E.

Ramban — Rabbi Moshe ben Nachman; 1194-1270 C.E.

Ratsach — Murder
H7523  רְצַח  râtsach  raw-tsakh'    A primitive root; properly to dash in pieces, that is, kill (a human being), especially to murder:—put to death, kill, (man-) slay (-er), murder (-er).

Remez — Hint
רְמֶץ  reh-mez' Remez is the second level of PaRDeS interpretation of Scriptures. This is where another (implied) meaning is alluded to in the text, usually revealing a deeper meaning. There may still be a p'shat meaning as well as another meaning as any verse can have multiple levels of meaning.

Examples of implied remez:
Mishlei 20:10 — Different weights, and different measures, both of them are alike an abomination to the Lord. The p'shat would be concerned with a merchant using the same scale to weigh goods for all of his customers. The remez implies that this goes beyond this into aspects of fairness and honesty in anyone's life.

Mattit’yahu 2:15 — "Out of Egypt I called my son." This is a quote from Hoshea 11:1 that Mattit’yahu is applying to Yeshua. If we stuck to a literal exegesis only and researched the quote, we would have to accuse Mattit’yahu of improperly using Scripture, as Hoshea is clearly speaking of the nation of Israel, and not the Messiah. Mattit’yahu however, is hinting (a remez) at the relationship between Israel and the Messiah, in this and other verses he uses.

Reuben — Jacob's first son and the first son of his wife Leah     B’reshit 29
H7205  רְאוּבֵן  r^e'ûvên   reh-oo-vane   From the imperative of H7200 and H1121; see ye a son; Reuben, a son of Jacob; — Reuben

Rosh Chodesh — רֹאשׁ חֹדֶשׁ New Moon or New Month
H7218  רֹאשׁ  rô'sh    roshe   From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.):—band, beginning, captain, chapiter, chief (-est place, man, things), company, end, X every [man], excellent, first, forefront, ([be-]) head, height, (on) high (-est part, [priest]), X lead, X poor, principal, ruler, sum, top.
H2320  חֹדֶשׁ  chôdesh    kho'-desh From H2318; the new moon; by implication a month:—month (-ly), new moon.

Ruach — Spirit
H7308   רוּחַ  rûach     roo'-akh     (Chaldee); corresponding to H7307:-mind, spirit, wind.
H7307  רוּחַ  rûach     roo'-akh      From H7306; wind; by resemblance breath, that is, a sensible (or even violent) exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions):—air, anger, blast, breath, X cool, courage, mind, X quarter, X side, spirit ([-ual]), tempest, X vain, ([whirl-]) wind (-y).
H7306 רוּחַ  rûach     roo'-akh     A primitive root; properly to blow, that is, breathe; only (literally) to smell or (by implication perceive (figuratively to anticipate, enjoy):—accept, smell, X touch, make of quick understanding.


Ruach Ha'Kodesh — רוּחַ  הקֹדֶש — The Holy Spirit; Spirit of the Holy One

Ruwm — Proud
H7311  רוּם  ruwm     room     A primitive root; to be high actively, to rise or raise (in various applications, literally or figuratively):--bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high(-er, one), hold up, levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer (up), + presumptuously, (be) promote(-ion), proud, set up, tall(-er), take (away, off, up), breed worms.

S

S'eit — A raised or leprous scab
H7613  שְׁאֵת  s^e'êth  seh-ayth    From H5375; an elevation or leprous scab; figuratively elation or cheerfulness; exaltation in rank or character:—be accepted, dignity, Excellency, highness, raise up self, rising.

S'mikhtah — Ordination

Sabbath — The commanded day of rest established by God in B’reshit 2:1-3 and Sh’mot 20:8-11.
H7676  שַׁבָּת  shabbâth    shab-bawth'      Intensive from H7673; intermission, that is, (specifically) the Sabbath:— (+ every) sabbath. The seventh day of the week beginning a sundown on the the sixth day of the week until sundown on the seventh day of the week. Also any other day declared to be a day of rest by God.

Sam — An ingredient used in preparation of the Holy incense for the Altar of Incense
H5561  סַם  sâm    sam    From an unused root meaning to smell sweet; an aroma:-sweet (spice).

Sapachat —  A Scab
H5597  סַפַחַת  sappachath  sap-pa-khat  From H5596; the mange (as making the hair fall off):-scab.

Schita — Ritual Slaughtering
H7819  שָׁחַט  shâchat    shaw-khat'    A primitive root; to slaughter (in sacrifice or massacre):-kill, offer, shoot out, slay, slaughter.

Sefer Torah  — Torah Scroll. A largish scroll with the Scriptures written in Hebrew.

Sephardic — Jews of Spanish descent 

Sh'biy'iy — Seventh Year
H7637  שְׁבִעִי  שׁבִיעִי  sh^evîy`îy  shevi`îy  shev-ee-ee', shev-ee-ee'    Ordinal from H7657; seventh:-seventh (time).
H7657  שִׁבְעִם  shiv`ym    shiv-eem'    Multiple of H7651; seventy:-seventy, threescore and ten (+ -teen).
H7651  שֶׁבַעָה  שֶׁבַע  sheva' shiev'âh  sheh'-vah, shiv-aw'    From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number:— (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times). Compare H7658.
H7650  שָׁבַע  shâva'  shaw-vah'    A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times):—adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.

Sh'chalet — An ingredient used in preparation of the holy incense for the Alter of Incense
H7827  שְׁחֵלֶת  sh^echêleth     shekh-ay'-leth  Apparently from the same as H7826 through some obscure idea, perhaps that of peeling off by concussion of sound; a scale or shell, that is, the aromatic mussel:—onycha.
H7826  שַׁחֵל  shachal  shakh'-al    From an unused root probably meaning to roar; a lion (from his characteristic roar):—(fierce) lion.

Sh'lomo — Solomon
H8010  שְׁלֹמֺה  shl^elômôh    sh-lo-mo'   From H7965; peaceful; Shelomoh, David's successor:-Solomon

Sh'metah — Release
H8059  שְׁמִטָּה  sh^emittâh    shem-it-taw'     From H8058; remission (of debt) or suspension (of labor):—release.
H8058  שְׁמַט  shâmat    shaw-mat'     A primitive root; to fling down; incipiently to jostle; figuratively, to let alone, desist, remit:--discontinue, overthrow, release, let rest, shake, stumble, throw down.

Sh'minei Atzeret — שְׁמִינִי עֲצָרָה — Literally means "the assembly of the eighth (day)."
H8066  שְׁמִינִי  shmiyniy     shem-ee-nee'    From H8083; eight:--eight.
H6116  עֲצֶרֶת  עֲצָרָה  `ătsârâh `ătseret    ats-aw-raw' or atsereth {ats-eh'-reth}; from H6113; an assembly, especially on a festival or holiday:--(solemn) assembly (meeting).

Rabbinic literature explains the holiday this way: our Creator is like a host, who invites us as visitors for a limited time, but when the time comes for us to leave, He has enjoyed himself so much that He asks us to stay another day. Another related explanation: Chag Sukkot is a holiday intended for all of mankind, but when Chag Sukkot is over, the Creator invites the Jewish people to stay for an extra day, for a more intimate celebration.

In Yisra'el, Sh'mini Atzeret marks the completion of the annual cycle of Torah reading which is celebrated on Simchat Torah in the Diaspora. It also is the celebration of Yeshua's circumcision. See Chag Sukkot and Simchat Torah for additional details.

Sh’mot — שְׁמוֹת— The Second Book of Moshe, commonly called Exodus, meaning "These are the names..."

Sh'retz — Swarming Creatures (sing. Sh'retzim)
H8317  שֶׁרֶץ  shârats    sheh'-rats   From H8317; a swarm, that is, active mass of minute animals: -creep (-ing thing), move (-ing creature).

Sha'atnez — A cloth made of linen and wool
H8162  שַעַטְנֵז  sha'atnêz    shah-at-naze'      Probably of foreign derivation; linsey woolsey, that is, cloth of linen and wool carded and spun together:—garment of divers sorts, linen and woolen.

Shaal Ov — שָׁאֵל אוֹב — One who mumbles hollow words ignorantly after consulting with familiar spirits—i.e., demons. A medium.
H7592  שָׁאֵל  שָׁאַל  shâ' al   shâ' el    shaw-al'   shaw-ale     A primitive root; to inquire; by implication to request; by extension to demand:—ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, X earnestly, enquire, + greet, obtain leave, lend, pray, request, require, + salute, X straitly, X surely, wish.
H178  אוֹב  ôv  ove   From the same as H1 (apparently through the idea of prattling a father’s name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar):—bottle, familiar spirit.

Shaba — Take an oath
H7650  שָׁבַע  shâba     shaw-bah'       A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times):—adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.

Shabbos — Ashkenazi pronunciation for Sabbath

Shabbat — Sephardic pronunciation for Sabbath

Shachah — Worship
H7812  שָׁחָח  shâchâh  shaw-khaw'    A primitive root; to depress, that is, prostrate (especially reflexively in homage to royalty or God):—bow (self) down, crouch, fall down (flat), humbly beseech, do (make) obeisance, do reverence, make to stoop, worship.

Shama — Hear
H8085  שָׁמַע  shâma'   shaw-mah'   A primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively to tell, etc.):— X attentively, call (gather) together, X carefully, X certainly, consent, consider, be content, declare, X diligently, discern, give ear, (cause to, let, make to) hear (-ken, tell), X indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim (-ation), publish, regard, report, shew (forth), (make a) sound, X surely, tell, understand, whosoever [heareth], witness.

Shelem-offering — Peace Offering (Pl. Shelamim)
H8002  שֶׁלֶם  shelem   sheh'-lem   From H7999; properly requital, that is, a (voluntary) sacrifice in thanks: -peace offering.

Shevua Bittui — שְׁבוּעָה בִּטוּי — Oath of Utterance
H7621 שְׁבוּעָה  sh^evû'âh    shev-oo-aw'    Feminine passive participle of H7650; properly something sworn, that is, an oath:—curse, oath, X sworn.

Shevua Shav — שְׁבוּעָה שַׁב — Oath of Vanity
H7621  שְׁבוּעָה  shevû'âh  shev-oo-aw'    Feminine passive participle of H7650; properly something sworn, that is, an oath:—curse, oath, X sworn.
H7723  שַׁב  shâv'   shav   From the same as H7722 in the sense of desolating; evil (as destructive), literally (ruin) or morally (especially guile); figuratively idolatry (as false, subjectively), uselessness (as deceptive, objectively; also adverbially in vain):—false (-ly), lie, lying, vain, vanity.

Shimon Kefa — Simon Peter

Shofar — A Ram's Horn (blown 100 times on Rosh Hashanah, and every day during Elul)
H7782  שׁוֹפָר  שֹׁפָר  shôphâr    shôphâr     sho-far', sho-far'     From H8231 in the original sense of incising; a cornet (as giving a clear sound) or curved horn:—cornet, trumpet.

Shof’tim — שׁוֹפטִים — Judges

Siddur — The Prayerbook

Simeon — Jacob's second son and the second son of Jacob's wife Leah.   B’reshit 29:33
H8095  שִׁמְעוֹן  shim'ôn   shim-one    From H8085; hearing; Shimon, one of Jacob's sons, also the tribe descendant from him: —Simeon

Sod — Hidden
H5475  סוֹד  sôd  sode  From H3245; a session, that is, company of persons (in close deliberation); by implication intimacy, consultation, a secret:—assembly, counsel, inward, secret
(counsel).

Sod is the fourth and most difficult level of PaRDeS interpretation of Scripture. This understanding is the hidden, secret or mystic meaning of a text.

Examples:
Cha’zon 13:18, regarding the "beast" and the number "666."

Mattit’yahu 26:28 — "Then He took the cup, gave thanks and offered it to them saying, Drink from it all of you, This is my blood ..." Taken literally this verse verse would not only be a violation of the Torah commandment against consuming blood, but along with other verses about eating Yeshua's flesh (John 6:51-56), could be grounds for accusations of cannibalism. There is a far deeper, more mystical meaning here however (the sud), even one that those who heard Him did not understand (John 6:52).

Sofrim — Torah-teachers (pl. sofrim)
This term corresponds to Greek term grammateus, and usually rendered "scribe". The first century scribes were apparently non-ordained teachers of Torah.

Sotah — A woman suspected of adultery
H7847  שָׁטָה sâtâh    saw-taw'    A primitive root; to deviate from duty:-decline, go aside, turn.

Synagogue or Congregation — The word translated "church" is the Greek word ekklesia (the called out ones). Stephen in Acts 7:28 calls the children of Israel "the church in the wilderness". A "Synagogue" is a gathering (Greek sunagoge) of believers for study or worship. "Congregation" is a more generic term.

T

Tallit — The "Prayer Shawl" (pl. Tallitot)
A divinely commanded garment, whose only job is to hold the Tzitzit lock of hair, a tassel:—fringe, lock. The tassels commanded to be worn on the corners of garments in B’midbar 15:37.

Talmid — Disciple, student (pl.Talmid'im)
The relationship between a talmid and his rabbi was very close: not only did the talmid learn facts, reasoning processes and how to perform religious practices from his rabbi, but he regarded him as an example to be imitated in conduct and character (see Mattit’yahu 10:24-25, Ur 6:40, Yochanan 13:13-15, 1 Corinthians 11:1). The rabbi in turn was considered responsible for his talmidim (Mattit’yahu 12:2, Ur 19:39, Yochanan 17:12)

Tahor — Ceremonially Clean
H2889  טָהֹר  טָוֹר  tâhôr  tâhôr  taw-hore,  taw-hore    From H2891; pure (in physical, chemical, ceremonial or moral sense); — clean, fiar pure (-ness).

Tame — Ceremonially Unclean
H2931   טָמֵא  tâmê  taw-may'    From H2930; foul in a religious sense:—defiled, + infamous, polluted (-tion), unclean.

Tamiyd — Daily Sacrifice
H8548  תָמִיד  tâmîyd  taw-meed'     From an unused root meaning to stretch; properly continuance (as indefinite extension); but used only (attributively as adjective) constant (or adverbially constantly); elliptically the regular (daily) sacrifice:— alway (-s), continual (employment, -ly), daily, ([n-]) ever (-more), perpetual.

Tammuz — תַמּוּז — The 4^th month of the Hebrew religious calendar and the 10^th month of the Hebrew civil calendar corresponding to June/July on the pagan calendar.

TaNaKh — An acronym for Torah (The Teaching), Nevi'im (The Prophets) and Ketuv'im (The Writings). Commonly called "The Old Testament". 

Tebel — Beastiality; Confusion
H8397  תֶבֶל  tebel      teh'-bel     Apparently from H1101; mixture, that is, unnatural bestiality:—confusion.

Tekhelet — The Blue Thread of the Tzitzit
H8504  תְּכֵלֶת  t^ekêleth     tek-ay'-leth       Probably for H7827; the cerulean mussel, that is, the color (violet) obtained there from or stuff dyed therewith:—blue.

Telos — The Point Aimed at as a Goal; The End (This is the usual translation of the word)
G5056  τέλος   telos    tel'-os    From a primary word τέλλω tellō (to set out for a definite point or goal); properly the point aimed at as a limit, that is, (by implication) the conclusion of an act or state (termination [literally, figuratively or indefinitely], result [immediate, ultimate or prophetic], purpose); specifically an impost or levy (as paid):—+ continual, custom, end (-ing), finally, uttermost. Compare G5411.

Tefillin — The Boxes tied to your arm and forehead during morning prayers.

Teraphim — Household Gods
Teraphim is a Hebrew word from the Bible, found only in the plural, of uncertain etymology (a study of the origin of words).  Despite being plural, Teraphim is thought to refer to singular objects, using the great plural of Hebrew which implies magnificence not plurality (cf. Elohim for El). The word Teraphim is explained in Classical Rabbinical Literature as meaning disgraceful things (dismissed by modern etymologists), and in many English translations of the Bible it is translated as idols, or household god(s), though its exact meaning is more specific than this, but unknown precisely. They could be a number of different things, from regional deities of agriculture of fertility, or even figurines of ancestral worship. In either case, possession of the family's teraphim signified inheritance.

Tereifah — Literally "torn"
H2966  טְרֵפָה  t^erêphâh    ter-ay-faw'    Feminine (collectively) of H2964; prey, that is, flocks devoured by animals:— ravin, (that which was) torn (of beasts, in pieces).

Terumah — Heave Offering.
H8641  תְּרֻמָה  תְּרוּמָה  t^erûwmâh  t^erûwmâh  ter-oo-maw'  ter-oo-maw' or trumah (D’varim 12:11) {ter-oo-maw'};    From H7311; a present (as offered up), especially in sacrifice or as tribute:-- gift, heave offering ((shoulder)), oblation, offered(-ing).

That which is lifted or separated'; the heave-offering given from the yields of the yearly harvests, from certain sacrifices, and from the shekels collected in a special chamber in the Temple (terumath ha-lishkah). 

Terumah Gedolah — Great Heave Offering.
The first levy on the produce of the year given to the priest (v. Num. XVIII, 8ff). Its quantity varied according to the generosity of the owner, who could give one-fortieth, one-fiftieth, or one-sixtieth of his harvest.

Terumah Ma'aser — Heave Offering of the Tithe
The heave-offering given to the priest by the Levite from the tithes he receives (v. Num. XVIII, 25ff).

Tevel — Produce, already at the stage of liability to the Levitical and priestly dues (v. Terumah), before these have been separated.

Tevet — The 10^th month of the Hebrew religious calendar and the 4^th month of the Hebrew civil calendar corresponding to June/July on the pagan
     calendar.

Tevul Yom — Literally "bathed during the day"
A person who has bathed to cleanse himself at the end of the period of his defilement, but who must wait until sunset to regain his ritual purity (Lev. 22:7).

Tishri — The 7^th month of the Hebrew religious calendar and the 1^st month of the Hebrew civil calendar corresponding to September/October on the pagan calendar.

Todah-Offering — Feast Thanksgiving-Offering
קָרְבָּ תּוֹדָה  The Korban Thanksgiving Offering
When someone has survived a life-threatening  crisis, he brings a תּוֹדָה, thanksgiving offering, to express his gratitude to God and his recognition that it is God Who saved him. From Tehellim 107 David's hymn of gratitude, the Sages (Berachos 54b) derive that four categories of people are required to bring the offering: those who survived a desert [or other potentially hazardous] journey, dangerous imprisonment, serious illness, or sea voyage. The todah-offering is a form of Shelem-offering but with two differences: the todah is eaten for a day and a night while a shelamim is eaten for two days and the night between; and a todah must be accompanied by forty loaves. However, many other laws of the two offerings are derived from one another.

The todah-offering consists of forty loaves, ten each of the four kinds enumerated in the passage Vayikra 7:11-17. Half of the todah's flour is used to make the thirty unleavened loaves, which include oil. The other half is used to make ten leavened loaves, baked without oil. R' Hirsch explains that the leavened loaves symbolize growth and unrestrained freedom. The unleavened loaves represent food, and their oil symbolizes well-being, for food and well-being are the two essentials of life. Thus, the combination of leavened bread and unleavened loaves in a todah shows that the person has emerged from constricting danger to unrestricted life (leavening), but at the same time he recognizes that he owes everything — his food and his well-being  — to God, and he rededicates himself to Him (matzah). One loaf from each of the four kinds is given to the Kohen, to acknowledge that our deliverance from danger and the duty that flows from it are thanks to God Whose emissary the Kohen is.

The Sages teach that after the coming of Messiah and the perfection of the world, there will be no further need for offerings [of atonement, because people will no longer sin (Yefei Toar)], but there will always be todah-offerings (Vayikra Rabbah 9:7). This teaches both the importance of expressing gratitude and the teaching (Pesachim 50a) that in Messianic times, people will bless God even for what is seemingly bad, because they will realize that everything God does is ultimately good.

Torah — Teaching
H8451  תֺּרָה  תּוֹרָה  tôrâh   tôrâh     to-raw',     From H3384; a precept or statute, especially the Decalogue or Pentateuch: —law.
H3384  יָרָא  יָרָה  yârâh    yârâ    yaw-raw'  yaw-raw'    A primitive root; properly to flow as water (that is, to rain); transitively to lay or throw (especially an arrow, that is, to shoot); figuratively to point out (as if by aiming the finger), to teach:— (+) archer, cast, direct, inform, instruct, lay, shew, shoot, teach (-er, -ing), through.

In the Septuagint, the Rabbis translated the word "Torah" into the Greek word "Nomos", or the English word "Law". In your current Bible, "Torah" is probably translated as "Law", or "Commandment". The Torah consists of the first five books of Moses, or more likely, all the Word of God. Also known as "The Law" or the "Law of Moses". In fact, it is the instructions of God for righteous living given to Moses.

Torah Ark or Ark of Aharon — Repository for the Sefer Torah.
The large cabinet that in which the Sefer Torah are kept. Usually they are ornately decorated, and feature the admonition written on the front, "Know before whom you stand."

Towshav — Stranger
H8453  תֺּשָׁב  תּוֹשָׁב  tôshâv    tôshâv   to-shawv',   to-shawv'     (The second form used in Kings 17:1); from H3427; a dweller (but not outlandish, H5237); especially (as distinguished from a native citizen (active participle of H3427) and a temporary inmate, H1616, or mere lodger, H3885) resident alien:—foreigner-inhabitant, sojourner, stranger.

Tumah — Uncleanness; Religious Impurity
H2932   טֻמְאָה  tum'ah    toom-aw    From H2930; religious impurity:--filthiness, unclean(-ness).

Tzaddik — Righteous Man (pl. Tzadduk'im)
H6662  צַדִּיק  tsaddîyq     tsad-deek' From H6663; just:—just, lawful, righteous (man).

Tzara — A person who has leprosy.
H6879  צָרַע  tsâra  tsaw-rah'    A primitive root; to scourge, that is, (intransitively and figuratively) to be stricken with leprosy:—leper, leprous.

Tzara'at — Leprosy
H6883  צָרַעַת  tsâra'ath   tsaw-rah'-ath     From H6879; leprosy:-leprosy.
Chassidus explains that tzara'at stems from intense spiritual energy that cannot be manifest because of a lack of adequate mediums of expression. For when this powerful energy is not harnessed correctly, there can be negative results.

The blemishes appear on the person’s skin, for a) the problems lie at the peripheries not at the core. At the core, the potential as awesomely positive; and b) when the problems on the peripheries are revealed, they can be corrected. Ultimately, through the suffering and purification process which a leper must undergo, the eventual outcome is also positive.

Tzitzit — A tassel; fringe
H6734  צִיצִת  tsîytsith    tsee-tseeth'      Feminine of H6731; a floral or wing like projection, that is, a fore lock of hair, a tassel:—fringe, lock. See Kraspedon 

U

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Uraeus — The cobra is an emblem of Lower Egypt. It is associated with the king, and kingdom of Lower Egypt. It is also associated with the sun and with many deities. The cobra represented the "fiery eye of Re", in which two uraei can be seen on either side of a winged solar disk. Starting in Middle Kingdom The uraeus appears as a symbol worn on the crown or headdress of royalty. It is used as a protective symbol, the Egyptians believed that the cobra would spit fire at any approaching enemies.

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Vayikra — וַיִּקְרָא — The third book of Moshe, commonly called Leviticus,  meaning "He called..."

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