Deuteronomy 6

^I “commandment” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.
^II “statutes” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
^III “ordinances” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.

^IV “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
^V “God” = Elohim.
^VI “charged” = tsavah. Related to “commandment” in v1. See note III above.
^VII “teach” = lamad. Properly, this refers to goading (using a pointed stick to guide or prod one’s flock). By implication, it means teaching or instructing.

^VIII “observe” = asah. This is to make, do, act, appoint, become in many senses.
^IX “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^X “cross” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^XI “occupy” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.

^XII “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XIII “fear” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
^XIV “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^XV “life” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.

^XVI “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^XVII “all” = kol. From kalal (to complete). This is all or every.
^XVIII “decrees” = chuqqah. Related to “statutes” in v1. From choq (see note II above). This is something prescribed such as a statue, custom, or ordinance.
^XIX “commanding” = tsavah. Same as “charged” in v1. See note VI above.
^XX “be long” = arak. This is to continue, lengthen prolong, delay, or endure. It is being long or causing something to be long in a literal or figurative sense.

^XXI “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^XXII “Israel” = Yisrael. Related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note V above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
^XXIII “observe…diligently” = shamar + asah. Shamar is the same as “keep” in v2. See note XVI above. Asah is the same as “observe” in v1. See note VIII above.
^XXIV “go well” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.
^XXV “multiply” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^XXVI “greatly” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.

^XXVII “flowing” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
^XXVIII “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
^XXIX “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^XXX “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XXXI “promised” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.

^XXXII “alone” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^XXXIII “love” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^XXXIV “heart” = lebab. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
^XXXV “soul” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^XXXVI “might” = meod. Same as “greatly” in v3. See note XXVI above.

^XXXVII “keep” = hayah. Related to “Lord” in v1. See note IV above.
^XXXVIII “words” = dabar. Related to “promised” in v3. From dabar (see note XXXI above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^XXXIX “today” = yom. Same as “days” in v2. See note XIV above.

^XL “recite” = shanan. 9x in OT. This is to pierce, sharpen, or whet. It is often used for sharp arrows or being pricked in the heart. Figuratively, it can mean to teach diligently.
^XLI “talk” = dabar. Same as “promised” in v3. See note XXXI above.
^XLII “are” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
^XLIII “home” = bayit. Related to “children” in v2. Probably from banah (see note XII above). This is house, court, family, palace, temple.

^XLIV “are” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^XLV “away” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
^XLVI “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^XLVII “rise” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.

^XLVIII “bind” = qashar. This is to tie or bind. It can also refer to joining together as a league or in love. In a negative sense, it can mean to conspire.
^XLIX “sign = oth. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 
^L “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^LI “fix” = hayah. Same as “keep” in v6. See note XXXVII above.
^LII “emblem” = totaphoth. 3x in OT. Root may mean to bind. This is a band or phylactery.
^LIII “on” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
^LIV “forehead” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^LV “write” = kathab. This is to inscribe, write, record, or decree.
^LVI “doorposts” = mezuzah. 19x in OT. From the same as ziz (moving things like animals, abundance). This is a door or gate post. In modern Judaism, a mezuzah adorns the doorpost of many Jewish homes in reference to Deuteronomy 6:9. See https://en.wiktionary.org/wiki/mezuzah
^LVII “house” = bayit. Same as “home” in v7. See note XLIII above.
^LVIII “gates” = shaar. May be related to sha’ar (to calculate or reckon; may come from a root that means to open up or split). This is a gate, door, or other opening like a port.

^LIX {untranslated} = hayah. Same as “keep” in v6. See note XXXVII above.
^LX “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LXI “swore” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^LXII “Abraham” = Abraham. Related to “ancestors” in v3. From the same as Abiram (exalted father, a high father – lofty) {from ab (see note XXX above) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.

^LXIII “Isaac” = Yitschaq. From tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). This is Isaac, meaning “he laughs.”
^LXIV “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.
^LXV “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^LXVI “fine” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.

^LXVII “large” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
^LXVIII “cities” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
^LXIX “build” = banah. Related to “children” in v2 & “home” in v7. See note XII above.

^LXX “filled” = male. From male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). This is full in a literal or figurative sense. It can also mean filling or pregnant.
^LXXI “goods” = tub. Related to “fine” in v10. From tob (see note LXVI above). This is goodness, gladness, something that is good. It can also be beauty, welfare, or joy.
^LXXII “fill” = male. Related to “filled” in v1. See note LXX above.
^LXXIII “hewn” = chatsab. This is to hew or cut material like wood or stone. It can also be to dig, quarry, split, or engrave.
^LXXIV “cisterns” = bor. From bur (to bore; figuratively, to explain, examine, or clear up). This is a pit – generally a cistern or dungeon. It could also be a well or fountain.

^LXXV “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.
^LXXVI “olive groves” = zayit. This is olive tree, grove, or other parts of the olive tree like the branch or berry.
^LXXVII “plant” = nata. To fix or fasten, establish or plant. This is planting in a literal or figurative sense.
^LXXVIII “eaten” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^LXXIX “fill” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.

^LXXX “take care” = shamar. Same as “keep” in v2. See note XVI above.
^LXXXI “not” = pen. Perhaps from panah (to turn, face, appear). This is lest, if, or.
^LXXXII “forget” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
^LXXXIII “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

^LXXXIV “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.
^LXXXV “slavery” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
^LXXXVI “serve” = abad. Related to “slavery” in v12. See note LXXXV above.
^LXXXVII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.

^LXXXVIII “follow” = halak + achar. Halak is the same as “are” in v7. See note XLIV above. Achar is from achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^LXXXIX “other” = acher. Related to “follow” in v14. From achar (see note LXXXVIII above). This is following, next, strange, other.
^XC “gods” = elohim. Same as “God” in v1. See note V above.
^XCI “peoples” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^XCII “all around” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.

^XCIII “God” = Elohim. Same as “God” in v1. See note V above.
^XCIV “with” = qereb. Perhaps from qarab (to come near or approach). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
^XCV “jealous” = qanna. 6x in OT– all in the Torah, all referring to God as a jealous God. From the same as qinah (zeal, jealousy, envy, anger, rivalry) OR from qana (to be jealous, zealous, envious). This is jealous.
^XCVI “God” = El. Related to “God” in v1 & “Israel” in v3. See note V above.

^XCVII {untranslated} = pen. Same as “not” in v12. See note LXXXI above.
^XCVIII “anger” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.
^XCIX “God” = Elohim. Same as “God” in v1. See note V above.

^C “kindled” = charah. Perhaps related to charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is to be displeased, burn with anger, glow, become warn. Figuratively it is a blaze of anger, zeal, or jealousy.
^CI “destroy” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
^CII “face” = paneh. Related to “not” in v12. From panah (see note LXXXI above). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
^CIII “earth” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^CIV “God” = Elohim. Same as “God” in v1. See note V above.
^CV “put…to the test” = nasah. This is to test, prove, try, tempt, or attempt.
^CVI “tested” = nasah. Same as “put…to the test” in v16. See note CV above.
^CVII “Massah” = Massah. Related to “put…to the test” in v16. 4x in OT. From nasah (see note CV above). This is Massah, a place whose name means “test” or “proving” or “testing” or “temptation.” See https://www.abarim-publications.com/Meaning/Massah.html

^CVIII “diligently keep” = shamar + shamar. Same as “keep” in v2. See note XVI above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^CIX “God” = Elohim. Same as “God” in v1. See note V above.
^CX “decrees” = edah. From ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is testimony or witness.
^CXI “do” = asah. Same as “observe” in v1. See note VIII above.
^CXII “right” = yashar. From yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is straight, right, level. Also, it is pleasing, whether pleasing God or pleasing other people. So, it is upright or righteous.
^CXIII “good” = tob. Same as “fine” in v10. See note LXVI above.

^CXIV “sight” = ayin. Same as “forehead” in v8. See note LIV above.
^CXV “go in” = bo. Same as “brought” in v10. See note LX above.
^CXVI “thrusting out” = hadaph. 11x in OT. This is to push away, thrust, reject, expel, push down, depose.
^CXVII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^CXVIII “before” = paneh. Same as “face” in v15. See note CII above.

^CXIX “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^CXX “time to come” = machar. Related to “follow” and “other” in v14. Perhaps from achar (see note LXXXVIII above). This is tomorrow or later. It is some kind of deferred time, so it could also mean indefinitely or refer to the time to come.
^CXXI {untranslated} = amar. This is to speak, say, answer, command, promise, report.
^CXXII “decrees” = edah. Same as “decrees” in v17. See note CX above.
^CXXIII “God” = Elohim. Same as “God” in v1. See note V above.

^CXXIV “say” = amar. Same as {untranslated} in v20. See note CXXI above.
^CXXV “were” = hayah. Same as “keep” in v6. See note XXXVII above.
^CXXVI “Pharaoh’s” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See https://en.wiktionary.org/wiki/pharaoh
^CXXVII “slaves” = ebed. Same as “slavery” in v12. See note LXXXV above.
^CXXVIII “brought” = yatsa. Same as “brought” in v12. See note LXXXIII above.
^CXXIX “mighty” = chazaq. From chazaq (to strengthen, seize, be courageous, repair, bind, heal, conquer, harden). This is strong, hard, powerful, loud, bold, violent, impudent. It is usually strong in a negative sense.

^CXXX “displayed” = natan. Same as “give” in v10. See note LXV above.
^CXXXI “eyes” = ayin. Same as “forehead” in v8. See note LIV above.
^CXXXII “great” = gadol. Same as “large” in v10. See note LXVII above.
^CXXXIII “awesome” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
^CXXXIV “wonders” = mophet. Perhaps from yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is a wonder, miracle, symbol, sign, or omen.
^CXXXV “household” = bayit. Same as “home” in v7. See note XLIII above.

^CXXXVI “brought” = yatsa. Same as “brought” in v12. See note LXXXIII above.
^CXXXVII “bring” = bo. Same as “brought” in v10. See note LX above.
^CXXXVIII “promised on oath” = shaba. Same as “swore” in v10. See note LXI above.
^CXXXIX “observe” = asah. Same as “observe” in v1. See note VIII above.
^CXL “God” = Elohim. Same as “God” in v1. See note V above.

^CXLI “lasting” = kol + yom. Literally, “all days.” Kol is the same as “all” in v2. See note XVII above. Yom is the same as “days” in v2. See note XIV above.
^CXLII “keep…alive” = chayah. Related to “life” in v2. See note XV above.
^CXLIII “now” = yom + zeh. Literally, “this day.” Yom is the same as “days” in v2. See note XIV above.
^CXLIV “diligently observe” = shamar + asah. Shamar is the same as “keep” in v2. See note XVI above. Asah is the same as “observe” in v1. See note VIII above.
^CXLV “entire” = kol. Same as “all” in v2. See note XVII above.

^CXLVI “before” = paneh. Same as “face” in v15. See note CII above.
^CXLVII “God” = Elohim. Same as “God” in v1. See note V above.
^CXLVIII “right” = tsedaqah. From the same as tsedeq (rightness, righteousness, vindication. It is everything that is just or ethical. That which is right in a natural, moral, or legal sense. It also includes just weights (i.e. true weights). Figuratively, this is justice, righteousness, equity – even prosperity). This is righteousness, justice, righteous acts, and moral virtue.