Deuteronomy 21

^I “land” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
^II “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.
^III “God” = Elohim.
^IV “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^V “possess” = 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.

^VI “body” = chalal. From chalal (to pierce, to wound; figuratively, making someone or something profane or breaking your word; to begin as though one opened a wedge; to eat something as a common thing). This is to pierce, profane or pollute. It can also refer to slain or deadly.
^VII “found” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^VIII “lying” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
^IX “open country” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.

^X “known” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
^XI “struck…down” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^XII “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^XIII “judges” = shaphat. This is to judge, defend, pronounce judgment, condemn, or govern. It can refer to God judging or to human judges. This is pronouncing a verdict in favor or against so it implies consequences or punishment. It can also mean to litigate or govern as one with authority.

^XIV “come out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XV “measure” = madad. This is to measure, stretch, be extended, continue.
^XVI “towns” = 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.
^XVII “near” = 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.

^XVIII {untranslated} = hayah. Related to “Lord” in v1. See note II above.
^XIX “nearest” = qarob. From qarab (to come near, offer, make ready). This is near whether nearby, related, near in time, or allied.
^XX “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^XXI “heifer” = eglah + baqar. Eglah is 14x in OT. From egel (male calf as one that frisks about; often one that is almost grown up); may be from the same as agol (round, circular – root meaning revolve). This is a female calf, a heifer or cow that is nearly mature. Baqar is from baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^XXII “worked” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.

^XXIII “pulled” = mashak. This is to draw, drag, or pull. It can mean sow, march, remove, draw along, continue, extend, or prolong.
^XXIV “yoke” = ol. From alal (to insert). This is a yoke that is borne on the neck, whether a literal yoke or used of a figurative one.
^XXV “heifer” = eglah. Same as “heifer” in v3. See note XXI above.
^XXVI “bring…down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
^XXVII “wadi” = nachal. From nachal (to take as heritage, inherit, or distribute). This is a river or stream. It could be a wadi or arroyo – sometimes a narrow valley with no water at all, but in strong rains or when winter snow melts, it swells or floods with water.
^XXVIII “running” = ethan. 13x in OT. Root might mean to continue. This is mighty, strong, ever-flowing, enduring, or permanence.

^XXIX “plowed” = abad. Same as “worked” in v3. See note XXII above.
^XXX “sown” = zara. This is to sow or scatter seed, conceive or yield. It can also refer to a sower. Figuratively, this can refer to other forms of dissemination.
^XXXI “heifer’s” = eglah. Same as “heifer” in v3. See note XXI above.
^XXXII “break…neck” = araph. 6x in OT. From oreph (back of the neck – also used for stiff-necked; the back more generally in a literal or figurative sense). This is to bend down, break, cut off, destroy, behead.

^XXXIII “priests” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
^XXXIV “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XXXV “Levi” = Levi. Perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levi, perhaps meaning “attached.” It can refer to Jacob’s son, his tribe, and descendants.
^XXXVI “come forward” = nagash. This is to draw, bring, or come near. It is approaching for any reason – as an attack on an enemy, in order to worship, to make an argument. It can also be used as a euphemism for sex.

^XXXVII “chosen” = bachar. This is to choose, appoint, try, excellent.
^XXXVIII “minister” = sharat. This is ministering, serving, or waiting on. It can refer to one offering service as a worshipper or one serving as a servant.
^XXXIX “pronounce blessings” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.
^XL “name” = shem. May be from sim (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.

^XLI “decision” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^XLII “all” = kol. From kalal (to complete). This is all or every.
^XLIII “cases of dispute” = rib. From rib (properly to toss or grapple; used figuratively to mean wrangling and so for arguments, complaints, or disputes; used in a legal setting for pleading or defending a case). This is strife or dispute – whether a personal one or one in a court of law.
^XLIV {untranslated} = kol. Same as “all” in v5. See note XLII above.
^XLV “assault” = nega. From naga (touch, reach, arrive, come near, strike; touching for any reason including sexual or violent). This is a blow or stroke, wound, sore, mark plague. It can refer to someone with leprosy or to dress.
^XLVI “settled” = hayah. Same as {untranslated} in v3. See note XVIII above.

^XLVII “wash” = rachats. This is to wash, wash away – it can be complete or partial.
^XLVIII “hands” = 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.
^XLIX “heifer” = eglah. Same as “heifer” in v3. See note XXI above.
^L “declare” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^LI {untranslated} = amar. This is to speak, say, answer, command, promise, report.

^LII “shed” = shaphak. This is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money.
^LIII “blood” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.
^LIV “were” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LV “witnesses” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^LVI “absolve” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^LVII “people” = 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.
^LVIII “Israel” = Yisrael. Related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note III 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.
^LIX “redeemed” = padah. This is to sever, which is to say to ransom. To secure someone’s release (by paying their debt to free them from slavery) and thus redeem, rescue, deliver, preserve. Can also be the redemption price.

^LX “let” = natan. Same as “giving” in v1. See note IV above.
^LXI “innocent” = naqi. From naqah (to be empty, cleanse, acquit; to be clean in a literal or figurative sense). This is blameless, innocent, free from punishment, or clear.
^LXII “midst” = qereb. Related to “nearest” in v3. Perhaps from qarab (see note XIX above). 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.
^LXIII “bloodguilt” = dam. Same as “blood” in v7. See note LIII above.

^LXIV “purge” = baar. This is to burn, consume, heat, remove. It can also be to consume by a fire or through eating, being brutish or wasting.
^LXV “do” = asah. This is to make, do, act, appoint, become in many senses.
^LXVI “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.
^LXVII “sight” = ayin. Same as “witnesses” in v7. See note LV above.

^LXVIII “go out” = yatsa. Same as “come out” in v2. See note XIV above.
^LXIX “war” = milchamah. From lacham (to eat or feed on; figuratively, to battle as a kind of consumption/destruction). This is battle, war, fighting, or one who fights (i.e. a warrior).
^LXX “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^LXXI “hands…over” = natan + yad. Natan is the same as “giving” in v1. See note IV above. Yad is the same as “hands” in v6. See note XLVIII above.
^LXXII “take…captive” = shabah + shabah. This is to carry away into captivity, bring away, capture, lead away.

^LXXIII “see” = raah. Same as “were” in v7. See note LIV above.
^LXXIV “captives” = shibyah. Related to “take” in v10. 12x in OT. From shabah (see note LXXII above) OR from shbiy (prisoner, exiled, captivity, booty); {from shebo (valuable stone, maybe agate) OR from shabah (see above)}. This is captives or exile.
^LXXV “beautiful” = yapheh + toar. Yapheh is from yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is beautiful in a literal or figurative sense – appropriate, handsome, godly, pleasant. Toar is 15x in OT. From taar (to incline, extend, mark out). This is an outline and so a form or figure or appearance.
^LXXVI “woman” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.

^LXXVII “desire” = chashaq. 11x in OT. This is to cling, have a desire, love, join, deliver.
^LXXVIII “want to marry” = laqach + ishshah. Laqach is the same as “take” in v3. See note XX above. Ishshah is the same as “woman” in v11. See note LXXVI above.
^LXXIX “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LXXX “to” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^LXXXI “house” = bayit. Related to “sons” in v5. Probably from banah (see note XXXIV above). This is house, court, family, palace, temple.

^LXXXII “shave” = galach. This is to shave, be bald, or figuratively to lay waste.
^LXXXIII “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
^LXXXIV “pare” = asah. Same as “do” in v9. See note LXV above.
^LXXXV “nails” = tsipporen. 2x in OT. Perhaps from tsaphar (to skip about, maybe to depart). This is a claw, fingernail, or the tip of a stylus.

^LXXXVI “discard” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^LXXXVII “captive’s” = shibyah. Same as “captives” in v11. See note LXXIV above.
^LXXXVIII “garb” = simlah. Perhaps from semel (image, figure, likeness). This is mantle, clothes, wrapper.
^LXXXIX “remain” = 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.
^XC “full” = 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.
^XCI “month” = yerach. 13x in OT. From the same as yareach (moon). This is month.

^XCII “mourning” = bakah. This is to weep, complain, or lament.
^XCIII “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XCIV “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
^XCV “that” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^XCVI “go in” = bo. Same as “bring” in v12. See note LXXIX above.

^XCVII “husband” = baal. From baal (to marry, have dominion, be master). This is lord, owner, ally, master, or archer.
^XCVIII “be” = hayah. Same as {untranslated} in v3. See note XVIII above.
^XCIX “wife” = ishshah. Same as “woman” in v11. See note LXXVI above.
^C “are…satisfied” = chaphets. Properly, this means inclined towards or bending to. Figuratively, it means to desire, delight in, or be pleased with.
^CI “her” = 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.
^CII “let…go free” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

^CIII “sell” = makar…makar. This is to sell – could be commerce/trade, a daughter to be married, someone into slavery. Figuratively, it can mean to surrender. 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.”
^CIV “money” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
^CV “treat…as a slave” = amar. 3x in OT. This is to heap, to gather into sheaves, to abuse or enslave.
^CVI “since” = tachat. This is underneath, below, the bottom, instead of.
^CVII “dishonored” = anah. This is to be occupied with. It can also be bowed down. It can refer to a sense of humility or to a sense of being browbeaten, oppressed, afflicted, or depressed. This can be literal or figurative – depressed in mood or circumstance.

^CVIII “man” = ish. Related to “woman” in v11. See note LXXVI above.
^CIX “has” = hayah. Same as {untranslated} in v3. See note XVIII above.
^CX “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^CXI “one” = 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.
^CXII “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.

^CXIII “other” = echad. Same as “one” in v15. See note CXI above.
^CXIV “disliked” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
^CXV “borne” = yalad. This is to bear or bring forth. It can mean to act as midwife or to show one’s lineage. This is often used for birth or begetting.
^CXVI “firstborn” = bekor. From bakar (to bear fruit, be firstborn, firstling, that which opens the womb, give the birthright to). This is firstborn or chief.
^CXVII “disliked” = sani. Related to “disliked” in v15. 1x in OT. From sane (see note CXIV above). This is hated or unloved.

^CXVIII {untranslated} = hayah. Same as {untranslated} in v3. See note XVIII above.
^CXIX “day” = yom. Same as “full” in v13. See note XC above.
^CXX “wills…possessions” = nachal. Related to “wadi” in v4. See note XXVII above.
^CXXI “permitted” = yakol. This is to be able, endure, overcome, prevail.
^CXXII “treat…as the firstborn in preference” = bekor. Same as “firstborn” in v15. See note CXVI above.
^CXXIII “to” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.

^CXXIV “acknowledge” = nakar. This is to recognize, examine, take notice, show, scrutinize. It is looking at something in a fixed way, showing perhaps respect or reverence. Alternately, it can show gazing with suspicion. Also, it can mean being strange towards someone or something and rejecting or ignoring it.
^CXXV “double” = shenayim. Same as “two” in v15. See note CX above.
^CXXVI “portion” = peh. Same as “decision” in v5. See note XLI above.
^CXXVII “has” = matsa. Same as “found” in v1. See note VII above.

^CXXVIII “first issue” = reshith. Related to “head” in v12. From rosh (see note LXXXIII above). This is beginning, first place, highest rank, chief thing.
^CXXIX “virility” = on. 12x in OT. Perhaps from aven (root may mean panting as one does when expending a lot of energy, especially when it comes to nothing; nothingness, trouble, sorrow, distress, wickedness, evil, harm, sorrow, misfortune, and mischief.; used specifically to refer to idols). This is strength, power, ability, wealth, substance, or vigor.
^CXXX “right” = mishpat. Related to “judges” in v2. From shaphat (see note XIII above). 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.
^CXXXI “firstborn” = bekorah. Related to “firstborn” in v15. 14x in OT. From bakar (see note XVI above). This is the rights granted to the firstborn.

^CXXXII “someone” = ish. Same as “man” in v15. See note CVIII above.
^CXXXIII “stubborn” = sarar. 17x in OT. This is turning away, backsliding, rebellious.
^CXXXIV “rebellious” = marah. This is to be contentious, rebellious, bitter, provoking, disobedient. It can be to be or make bitter or unpleasant. Figuratively, it is to rebel or resist and causatively to provoke. This is the root of “Miriam.”
^CXXXV “not” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.
^CXXXVI “obey” = 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.
^CXXXVII {untranslated} = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.

^CXXXVIII {untranslated} = qol. Same as {untranslated} in v18. See note CXXXVII above.
^CXXXIX “heed” = shama. Same as “obey” in v18. See note CXXXVI above.
^CXL “discipline” = yasar. This is to discipline, correct, train, teach, punish. Literally, it is disciplining with blows, but figuratively using words.
^CXLI “take hold” = taphas. This is to catch, seize, wield, capture. It can also mean to use unwarrantably.
^CXLII “bring…out” = yatsa. Same as “come out” in v2. See note XIV above.

^CXLIII “gate” = 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.
^CXLIV “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
^CXLV “say” = amar. Same as {untranslated} in v7. See note LI above.
^CXLVI {untranslated} = qol. Same as {untranslated} in v18. See note CXXXVII above.
^CXLVII “is a glutton” = zalal. 8x in OT. This is to quake or blow down as something is shaken with the wind. Figuratively, it can refer to someone with shaky morals, a prodigal one, a glutton.
^CXLVIII “drunkard” = sobe. 4x in OT. From saba (to drink, become drunk, be a drunk, to drink one’s fill). This is a drink, a drunkard, carousal.

^CXLIX “stone…to death” = ragam…eben + mut. Ragam is 16x in OT. This is to stone as a punishment. Eben is a stone, weight, or mason. It is part of the word “Ebenezer.” Mut is to die in a literal or figurative sense. It can also refer to being a dead body.
^CL “evil” = 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.
^CLI “hear” = shama. Same as “obey” in v18. See note CXXXVI above.
^CLII “be afraid” = 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.

^CLIII “convicted” = hayah. Same as {untranslated} in v3. See note XVIII above.
^CLIV “crime” = chet. From chata (to miss, sin, bear blame, to forfeit, lack). This is sin, fault, or punishment of sin.
^CLV “punishable” = mishpat. Same as “right” in v17. See note CXXX above.
^CLVI “death” = mavet. Related to “stone…to death” in v21. From muth (see note CXLIX above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

^CLVII “executed” = mut. Same as “stone…to death” in v21. See note CXLIX above.
^CLVIII “hang” = talah. This is to hang or suspend. It can also be used for hanging someone on gallows.
^CLIX “tree” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.
^CLX “corpse” = nebelah. From nabel (to fall away, faint, wither, languish, sink; figuratively, being senseless, foolish, or wicked; to despise, disgrace, or fall to nothing, to be seen with contempt). This is a body, whether human or animal. It can also refer to an idol.
^CLXI “remain all night” = lun. This is to stop – usually to lodge for the night. It can imply dwelling, enduring, or staying permanently. Figuratively, it can mean being obstinate, particularly with one’s words – to complain.

^CLXII “bury” = qabar + qabar. This is to bury or inter. It could also refer to the person who does the burying. 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.”
^CLXIII “curse” = qelalah. From qalal (to be little, insignificant, swift; to bring down in esteem, create contempt, curse). This is cursing or vilification.
^CLXIV “defile” = tame. This is to defile, be unclean, pollute in a ritual or ethical sense.
^CLXV “possession” = nachalah. Related to “wadi” in v4 & “wills… possessions” in v16. Related to nachal (see note XXVII above). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.