Psalm 34:15-22

^A “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^B “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.
^C “righteous” = tsaddiq. From the same as tsedeq (rightness, righteousness, just cause, vindication; that which is right in a natural, moral, or legal sense; abstractly equity; figuratively prosperity). This is just, innocent, righteous, righteous one, or lawful.

^D “ears” = ozen. This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.
^E “cry” = shavah. 11x in OT. From shava (crying or shouting aloud; seeking freedom from some kind of trouble). This is cry, cry for help.
^F “face” = 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.
^G “evildoers” = asah + ra’. Asah is to make, do, act, appoint, become in many senses. Ra’ is 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.

^H “cut off” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.
^I “remembrance” = zeker. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is remembrance, renown, memento, recollection, or commemoration.
^J “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^K “cry for help” = tsaaq. This is to cry out or call together, to shriek. It can mean, by implication, calling for an assembly.
^L “hears” = 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.

^M “rescues” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
^N “all” = kol. From kalal (to complete). This is all or every.
^O “troubles” = tsarah. From tsar (properly, a narrow or constricted place; figuratively, trouble, a pebble, an enemy, anguish, or distress); from tsarar (to bind, restrict, narrow, be cramped, an adversary). This is tightness, distress, affliction, trouble, or adversary.
^P “near” = qarob. From qarab (to come near, offer, make ready). This is near whether nearby, related, near in time, or allied.
^Q “brokenhearted” = shabar + leb. Shabar is break, collapse, destroy, break in pieces, tear. It is bursting in a literal or figurative sense. Leb is from the same as lebab (the heart, courage, one’s inner self, the mind, the will; only used in a figurative sense in the Bible); 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 inner self, mind, will, feelings, the center.

^R “saves” = yasha. To deliver, defend, help, preserve, rescue, be safe. Properly, to be open, wide or free, which implies being safe. Used causatively, it means to free.
^S “crushed” = dakka’. 3x in OT. From daka’ (to crush or break into pieces; to bruise, be contrite or oppressed, to destroy, be humble). This is crushed, powder, contrite, destruction.
^T “spirit” = ruach. From ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
^U “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^V “afflictions” = ra’. Same as “evildoers” in v16. See note G above.

^W “keeps” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^X “bones” = etsem. From atsam (vast, numerous, strong; to close one’s eyes, to make powerful; to break bones). This is self, life, strength, bone, or substance.
^Y “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.
^Z “broken” = shabar. Same as “brokenhearted” in v18. See note Q above.

^AA “evil” = ra’. Same as “evildoers” in v16. See note G above.
^BB “brings death” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CC “wicked” = rasha. This is morally wrong so it refers to someone who is actively bad as wicked, criminal, an evil person, offender, condemned, or ungodly.
^DD “hate” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
^EE “condemned” = asham. This is to be guilty, suffer, be punished; to destroy, condemn, be desolate, or perish.

^FF “redeems” = 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.
^GG “life” = 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.
^HH “servants” = 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.
^II {untranslated} = kol. Same as “all” in v17. See note N above.
^JJ “take refuge” = chasah. This is to take refuge or flee for protection. Figuratively, it means to hope or trust in someone or something.