Deuteronomy 30

^I {untranslated} = hayah. This is to be or become, to happen.
^II “all” = kol. From kalal (to complete). This is all or every.
^III “things” = dabar. From dabar (to speak, declare, discuss). 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.
^IV “happened” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.

^V “blessings” = barakah. From barak (to kneel, bless; blessing God as part of worship and adoration; blessing humans to help them; can be used as a euphemism to say curse God). This is blessing, which implies prosperity or peace.
^VI “curses” = qelalah. From qalal (to be little, insignificant, swift; to bring down in esteem, create contempt, curse). This is cursing or vilification.
^VII “set” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^VIII “before” = 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.

^IX “call” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
^X “mind” = 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.
^XI “nations” = goy. From the same root as gevah (the back, person, or body); related to gev (among); related to gaah (to rise up). This is nation or people. Often used to refer to Gentiles or foreign nations. It can also be used figuratively for a group of animals. This is where the Yiddish “goy” comes from.

^XII “Lord” = YHVH. Related to {untranslated} in v1. From havah (to be, become) or hayah (see note I above). 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.
^XIII “God” = Elohim.
^XIV “driven” = nadach. This is scatter, seduce, banish, draw away, drive away, outcast, scatter. It means to push off in a literal or figurative sense so it could also be mislead, inflict, or withdraw.
^XV “return” = shub. Same as “call” in v1. See note IX above.
^XVI “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.

^XVII “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.
^XVIII {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.
^XIX “heart” = lebab. Same as “mind” in v1. See note X above.
^XX “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.

^XXI “just” = kol. Same as “all” in v1. See note II above.
^XXII “commanding” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^XXIII “today” = 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.
^XXIV “captivity” = shebuth. From shabah (to take captive, keep, a captor). This is prisoners or exile. It can also be used figuratively to describe a previous condition of prosperity.
^XXV “have compassion” = racham. From racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus); from the same as rechem (womb). This is to love, fondle, have mercy, have or show compassion.

^XXVI “gathering” = qabats. This is to collect, assemble, heap, grasp, or gather.
^XXVII “again” = shub. Same as “call” in v1. See note IX above.
^XXVIII “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.
^XXIX “scattered” = puts. This is to dash in pieces, scatter, disperse, drive.

^XXX “are” = hayah. Same as {untranslated} in v1. See note I above.
^XXXI “exiled” = nadach. Same as “driven” in v1. See note XIV above.
^XXXII “ends” = qatseh. From qatsah (to cut off, cut short; figuratively, to destroy). This is end, brink, border, edge, frontier. It can refer to that which is within set boundaries.
^XXXIII “world” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
^XXXIV “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.

^XXXV “bring” = bo. Same as “happened” in v1. See note IV above.
^XXXVI “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XXXVII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XXXVIII “possessed” = 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.
^XXXIX “make…more prosperous” = 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.
^XL “make…more numerous” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.

^XLI “circumcise” = mul. This is to cut off, cut in pieces, or destroy. It is used for to circumcise. It can also mean to blunt.
^XLII “descendants” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
^XLIII “love” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^XLIV “live” = 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.

^XLV “put” = natan. Same as “set” in v1. See note VII above.
^XLVI “curses” = alah. From alah (to swear, take an oath, curse – usually negative). This is oath, curse, swearing.
^XLVII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^XLVIII “adversaries” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
^XLIX “took advantage of” = radaph. This is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives.

^L {untranslated} = qol. Same as {untranslated} in v2. See note XVIII above.
^LI “observing” = asah. This is to make, do, act, appoint, become in many senses.
^LII “commandments” = mitsvah. Related to “commanding” in v2. From tsavah (see note XXII above). 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.
^LIII “make…abundantly” = yathar. This is to jut over, remain behind, preserve, to excel. It can be to leave or to be in abundance.
^LIV “prosperous” = 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.

^LV “undertakings” = maaseh + yad. Literally, “work of your hand.” Maaseh is related to “observing” in v8. From asah (see note LI above). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^LVI “fruit” = peri. From parah (to bear fruit, grow, be fruitful, increase; bearing fruit in a literal or figurative sense). This is fruit or reward.
^LVII “body” = beten. Root may mean to be hollow. This is the belly or womb. It can also refer to a body more broadly.
^LVIII “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^LIX “soil” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^LX “take delight” = sus. This is to rejoice or be glad. Properly, it is to be bright or cheerful.
^LXI “delighted” = sus. Same as “take delight” in v9. See note LX above.
^LXII {untranslated} = qol. Same as {untranslated} in v2. See note XVIII above.
^LXIII “observing” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^LXIV “decrees” = chuqqah. From choq (statute, boundary, condition, custom, limit, ordinance; something that is prescribed or something that is owed); 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 something prescribed such as a statue, custom, or ordinance.

^LXV “written” = kathab. This is to inscribe, write, record, or decree.
^LXVI “book” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.
^LXVII “law” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.
^LXVIII “turn” = shub. Same as “call” in v1. See note IX above.

^LXIX “is…too hard” = pala. From pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.
^LXX “far away” = rachoq. From rachaq (to widen, become distant, cast, or remove in a literal or figurative sense). This is distant or far, whether of space or of time.
^LXXI “heaven” = shamayim. Same as “world” in v4. See note XXXIII above.
^LXXII “say” = amar. This is to speak, say, answer, command, promise, report.

^LXXIII “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^LXXIV “get” = laqach. Same as “take” in v4. See note XXXIV above.
^LXXV “hear” = shama. Same as “obey” in v2. See note XVII above.
^LXXVI “observe” = asah. Same as “observing” in v8. See note LI above.

^LXXVII “is…beyond” = 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.
^LXXVIII “sea” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.
^LXXIX “cross” = abar. Same as “is…beyond” in v13. See note LXXVII above.
^LXXX “other side” = eber. Related to “is…beyond” in v13. From abar (see note LXXVII above). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east.
^LXXXI “observe” = asah. Same as “observing” in v8. See note LI above.

^LXXXII “word” = dabar. Same as “things” in v1. See note III above.
^LXXXIII “very” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^LXXXIV “near” = qarob. From qarab (to come near, offer, make ready). This is near whether nearby, related, near in time, or allied.
^LXXXV “mouth” = 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.
^LXXXVI “observe” = asah. Same as “observing” in v8. See note LI above.

^LXXXVII “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LXXXVIII “before” = paneh. Same as “before” in v1. See note VIII above.
^LXXXIX “life” = chay. Same as “live” in v6. See note XLIV above.
^XC “prosperity” = tob. Same as “prosperous” in v9. See note LIV above.

^XCI “death” = mavet. From muth (to die in a literal or figurative sense). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
^XCII “adversity” = 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.
^XCIII “walking” = 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.
^XCIV “ways” = 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.

^XCV “observing” = shamar. Same as “observing” in v10. See note LXIII above.
^XCVI “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.
^XCVII “live” = chayah. Related to “live” in v6. See note XLIV above.
^XCVIII “become numerous” = rabah. Same as “make…more numerous” in v5. See note XL above.

^XCIX “bless” = barak. Related to “blessings” in v1. See note V above.
^C “entering” = bo. Same as “happened” in v1. See note IV above.
^CI “turns away” = panah. Related to “before” in v1. See note VIII above.
^CII “led astray” = nadach. Same as “driven” in v1. See note XIV above.

^CIII “bow down” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^CIV “other” = acher. From achar (to be behind, delay, be late, procrastinate, continue). This is following, next, strange, other.
^CV “gods” = elohim. Same as “Gods” in v1. See note XIII above.
^CVI “serve” = 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.

^CVII “declare” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^CVIII “certainly perish” = abad + abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt. 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 “live long” = arak + yom. Literally, “prolong your days.” Arak is to continue, lengthen prolong, delay, or endure. It is being long or causing something to be long in a literal or figurative sense. Yom is the same as “today” in v2. See note XXIII above.
^CX “land” = adamah. Same as “soil” in v9. See note LIX above.
^CXI “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”

^CXII “earth” = erets. Same as “land” in v5. See note XXXVI above.
^CXIII “call…to witness” = ud. This is to repeat, return, do again. This implies testifying something since that is a repetition. It can also mean to charge, admonish, protest, relieve, restore, or lift up.
^CXIV “before” = paneh. Same as “before” in v1. See note VIII above.
^CXV “life” = chay. Same as “live” in v6. See note XLIV above.
^CXVI “curses” = qelalah. Same as “curses” in v1. See note VI above.

^CXVII “choose” = bachar. This is to choose, appoint, try, excellent.
^CXVIII “life” = chay. Same as “live” in v6. See note XLIV above.
^CXIX “live” = chayah. Same as “live” in v16. See note XCVII above.
^CXX {untranslated} = qol. Same as {untranslated} in v2. See note XVIII above.
^CXXI “holding fast” = dabaq. This is to follow closely or abide fast, to cling or be joined together. Figuratively, it can mean to catch something by chasing after it, to overtake, or to stick. A man clings to his wife in Genesis 2:24, Shechem was deeply attracted to Dinah in Genesis 34:3, Ruth clung to Naomi in Ruth 1:14, Solomon clung to his foreign wives and concubines in 1 Kings 11:2. It is also used of a tongue sticking to the mouth, pursuing or overtaking as in battle, and also clinging to God.

^CXXII “life” = chay. Same as “live” in v6. See note XLIV above.
^CXXIII “length” = orek. Related to “live long” in v18. From arak (see note CIX above). This is length, long, or forever.
^CXXIV “days” = yom. Same as “today” in v2. See note XXIII above.
^CXXV “live” = 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.
^CXXVI “land” = adamah. Same as “soil” in v9. See note LIX above.

^CXXVII “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.
^CXXVIII “give” = natan. Same as “set” in v1. See note VII above.
^CXXIX “Abraham” = Abraham. Related to “ancestors” in v5. From the same as Abiram (exalted father, a high father – lofty) {from ab (see note XXXVII 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.
^CXXX “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.”
^CXXXI “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.