As You have promised us - that you will approve [of the benediction] by way of our agency, as is written "and I will bless them" [Numbers 6:27].

To bend the joints of their fingers - [the priests] spread their fingers while they are reciting the benediction, and after they finish they close their fists like other people. The "joints of the finger" are the segments that are bent and straightened out.

The one who calls is not permitted - the prayer leader who calls out "Priests" [kohanim] in order that they turn around in order to recite the benediction.

Amen - of the blessing of Thanksgiving.

The statement - [the announcement] "Priests".

To uproot their feet - from the platform; rather, they stand bent in front of the ark. One can learn from here the order of the Priestly Benediction: how [the priest] uproots his feet from his place during the [blessing of Temple] Service, and comes before the ark, and prays "May it be Your will, ... that this blessing etc." as was stated earlier [Sotah 39a:6]. He prolongs this [prayer] until the congregation's Amen to the [blessing of] Thanksgiving is finished. The prayer leader announces "Priests" if there are two of them; if there is [only] one, he does not make the announcement, and [the one priests] turns around of his own accord, in accordance with Abaye, who stated earlier, "when there is one [priest] he does not call: Priest" [Sotah 38a:15]. When the statement of the caller finishes, he recites the blessing "who has sanctified us etc." [Sotah 39a:5]. After that, they begin the benediction. When the congregation's final Amen finishes, [the priests] turn around and bend their joints if they wish. The prayer leader begins "Grant peace" and the priests pray "Master of the Universe, we have performed that which You decreed upon us etc." [Sotah 39a:6], and prolong it until the prayer leader finishes the blessing. They uproot their feet and go their own way.

Until the amen concludes - [that is, the amen] of the blessings over the Torah. All of these [rules about not starting the next utterance before the previous is complete] is due to [the notion that] "two sounds cannot be discerned." [Rosh Hashana 27a:6]

Until the Torah scroll is furled - in its wrappings, so that those who are furling [the Torah scroll] not be [so] preoccupied as to not be able to hear the haftarah from the one who recites it.

To uncover the ark in public - as long as the public [remains] in the synagogue, because it was their custom to bring the Torah scroll from another building, in which it was kept safe, to the synagogue. They would spread beautiful garments around the ark and place [the Torah scroll] inside it. When they would leave there and take the Torah scroll in order to bring it to the house where it was kept safe, they should not remove the garments from the ark in front of the congregation, since it is a burden to the congregation to be held there with the Torah scroll. Rather, one should take the Torah scroll to its house and place it there, and the public should follow him. Afterwards he comes and uncovers the ark.

Where there is another exit - when one takes the Torah scroll through its exit, whoever wants to go out through a different exit may do so, even if the Torah scroll has not yet gone out. If there is not another exit, it is proper that the Torah scroll exit first, and one should not go out through the exit before the Torah scroll.

Bar Ahina explained to me - a sage by the name of bar Ahina explained to me: he made me understand the reason for the matter.

The people, what do they say? - so that they should appear to show a bright [encouraging] face, and acknowledge his blessings, to demonstrate that they find them favorable.

Bless the Lord, His angels... Bless the Lord, all of His hosts... Bless the Lord, all of His works - these are three verses, corresponding to the three blessings.

During the additional prayer of Shabbat - which is a new Priestly Benediction, since [the additional prayer] is not [recited] on the weekday, it is necessary to add something new to what the public says.

Blessed be the Lord out of Zion - this is not in the same psalm, which is why [the gemara] goes on to ask, "And let them also say "The Lord shall bless you out of Zion", as it is written in that same matter."

During the afternoon prayer of a fast day - during which the Priestly Blessing is recited, which is not the case for other afternoon prayers, due to [potential] drunkenness, as is stated in Tractate Taanit in the last chapter [Taanit 26b:10].