Deuteronomy 11:18-21, 26-28

^A “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^B “words” = 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.
^C “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.
^D “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.

^E “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.
^F “sign” = ot. 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. 
^G “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.
^H “fix” = hayah. This is to be or become, to happen.
^I “emblem” = totaphoth. 3x in OT. Root may mean to bind. This is a band or phylactery.
^J “on your forehead” = bayin + ayin. Literally, “between your eyes.” Bayin is from bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^K “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.
^L “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^M “talking” = dabar. Related to “words” in v18. See note B above.
^N “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.
^O “home” = bayit. Related to “children” in v19. From banah (see note L above). This is house, court, family, palace, temple.

^P “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.
^Q “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.
^R “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^S “rise up” = 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.

^T “write” = kathab. This is to inscribe, write, record, or decree.
^U “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
^V “house” = bayit. Same as “home” in v19. See note O above.
^W “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.

^X “so that” = maan. From anah (to answer, respond, announce, sing, shout, or testify; to pay attention, which implies responding and, by extension, starting to talk; singing, shouting, testifying, etc.). This is because of, occurring because of a motive or purpose.
^Y “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.
^Z “multiplied” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^AA “land” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^BB “Lord” = YHVH. Related to “fix” in v18. From havah (to be, become) or hayah (see note H 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.
^CC “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.
^DD “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^EE “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^FF “as long as” = yom. Literally, “like the days.” Same as “days” in v21. See note Y above.
^GG “heavens” = 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.
^HH “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^II “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^JJ “setting” = natan. Same as “give” in v21. See note EE above.
^KK “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.
^LL “today” = yom. Same as “days” in v21. See note Y above.
^MM “blessing” = 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.
^NN “curse” = qelalah. From qalal (to be little, insignificant, swift; to bring down in esteem, create contempt, curse). This is cursing or vilification.

^OO “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.
^PP “commandments” = 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.
^QQ “God” = Elohim.
^RR “commanding” = tsavah. Related to “commandments” in v27. See note PP above.

^SS “turn” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^TT “way” = derek. Same as “away” in v19. See note Q above.
^UU “follow” = halak + achar. Halak is the same as “are” in v19. See note P 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.
^VV “other” = acher. Related to “follow” in v28. From achar (see note UU above).
^WW “gods” = elohim. Same as “God” in v27. See note QQ above.
^XX “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.