Deuteronomy 13

^I “prophets” = nabi. This is prophet, prophecy, speaker, or someone inspired.
^II “divine” = chalam. Properly, to bind solidly and so to be plump. This is to be healthy or strong, to recover; figuratively, to dream.
^III “dreams” = chalom. Related to “divine” in v1. From chalam (see note II above). This is a dream or dreamer.
^IV “appear” = 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.

^V “among” = 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.
^VI “show” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^VII “omens” = 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. 
^VIII “portents” = mopheth. Perhaps from yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is a wonder, miracle, symbol, sign, or omen.

^IX “declared” = 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.
^X “take place” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XI “say” = amar. This is to speak, say, answer, command, promise, report.
^XII “follow” = halak + achar. Halak 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. 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.

^XIII “other” = acher. Related to “follow” in v2. From achar (see note XII above). This is following, next, strange, other.
^XIV “gods’” = elohim.
^XV “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.
^XVI “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.

^XVII “heed” = 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 “words” = dabar. Related to “declared” in v2. From dabar (see note IX 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.
^XIX “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.
^XX “God” = Elohim. Same as “gods” in v2. See note XIV above.
^XXI “testing” = nasah. This is to test, prove, try, tempt, or attempt.
^XXII {untranslated} = yesh. This is being, existence, or substance.

^XXIII “love” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^XXIV “all” = kol. From kalal (to complete). This is all or every.
^XXV “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.
^XXVI {untranslated} = kol. Same as “all” in v3. See note XXIV above.
^XXVII “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.

^XXVIII “Lord” = YHVH. Related to “Lord” in v3. From the same as YHVH (see note XIX above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.
^XXIX “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.
^XXX “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.
^XXXI “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.

^XXXII “voice” = 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.
^XXXIII “obey” = shama. Same as “heed” in v3. See note XVII above.
^XXXIV “hold 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.

^XXXV “put to death” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^XXXVI “spoken” = dabar. Same as “declared” in v2. See note IX above.
^XXXVII “treason” = sarah. 8x in OT – 2x in Deuteronomy, 4x in Isaiah, & 2x in Jeremiah. From sur (to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw). This is a turning aside, so it could refer to a rebellion, withdraw, treason, or apostasy.
^XXXVIII “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.

^XXXIX “brought…out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XL “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XLI “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.
^XLII “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.

^XLIII “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^XLIV “slavery” = ebed. Related to “serve” in v2. From abad (see note XVI above). This is a servant, slave, or bondservant.
^XLV “turn” = 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.
^XLVI “way” = 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.

^XLVII “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.
^XLVIII “commanded” = tsavah. Related to “commandments” in v4. See note XXX above.
^XLIX “walk” = halak. Same as “follow” in v2. See note XII above.
^L “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.

^LI “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.
^LII “midst” = qereb. Same as “among” in v1. See note V above.
^LIII “secretly” = sether. From sathar (hide, conceal, or be absent; hiding because something is covered – used in a literal or figurative sense). This is covering, shelter, protection, hiding place. It can be hidden by a mountain, by clouds, in the womb, in a matter of secrecy, through slander, or of nations.
^LIV “entices” = suth. 18x in OT. Perhaps from shayith (a thorn-bush or thorn; some kind of wild growth); perhaps from shith (to place, set, bring, appoint, consider, bring, array or look). This is to incite, induce, persuade, provoke, mislead, remove. It could be from the root in the sense of being pricked or agitated. It can imply being seduced.

^LV “brother” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
^LVI “son” = ben. Related to “house” in v5. From banah (see note XLIII above). This is son, age, child. It is son in a literal or figurative sense.
^LVII “mother’s” = 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.
^LVIII “daughter” = bat. Related to “house” in v5 & “son” in v6. From ben (see note LVI above). This is daughter in a literal or figurative sense.
^LIX “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
^LX “embrace” = cheq. Root may mean to enclose. This is bosom in a literal or figurative sense. So, this could be arms, lap, or midst. It can also be care or cherish.

^LXI “most intimate” = nephesh. Literally, “who is as your own soul.” Same as “soul” in v3. See note XXVII above.
^LXII “friend” = rea. From raah (to associate with). This is the same as neighbor in Leviticus 19:18 “love your neighbor as yourself.” This is friend, companion, fellow, neighbor. It is someone with whom you associate, whether more or less close.
^LXIII “go” = halak. Same as “follow” in v2. See note XII above.
^LXIV “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

^LXV “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.
^LXVI “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.
^LXVII “near” = qarob. Related to “among” in v1. From qarab (see note V above). This is near whether nearby, related, near in time, or allied.
^LXVIII “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.

^LXIX “end” = 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.
^LXX “earth” = erets. Same as “land” in v5. See note XL above.
^LXXI “other” = qatseh + erets. Qatseh is the same as “end” in v7. See note LXIX above. Erets is the same as “land” in v5. See note XL above.
^LXXII “yield to” = abah. This is to breathe after, be willing, obey, accept, be content with, satisfy.
^LXXIII “show…pity” = chus + ayin. Chus is properly to cover. In a figurative sense it means looking with compassion, pitying, regarding, or sparing someone. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^LXXIV “compassion” = chamal. This is to spare, commiserate, show compassion.
^LXXV “shield” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
^LXXVI “surely kill” = harag + harag. This is to strike with deadly intent so it can be kill, destroy, murder, or put to death. 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.”
^LXXVII “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.
^LXXVIII “be” = hayah. Related to “Lord” in v3 & “Lord” in v4. See note XIX above.

^LXXIX “first” = rishon. From rishah (beginning or early time); from rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is first, former, ancestor, beginning, ranked first.
^LXXX “execute” = mut. Same as “put to death” in v5. See note XXXV above.
^LXXXI “afterward” = acharon. Related to “follow” and “other” in v2. From achar (see note XII above). This is end, last, coming behind, to loiter, later. It can also refer to the west.

^LXXXII “stone” = saqal + eben. Saqal is properly, this means being weighty. However, it is used for stoning someone (to death) or for removing stones. Eben is a stone, weight, or mason. It is part of the word “Ebenezer.”
^LXXXIII “trying” = baqash. This is to seek, ask, desire, or request. It can be any kind of searching. It can also mean to worship or pray – implies a striving for.
^LXXXIV “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.
^LXXXV “Israel” = Yisrael. Related to “gods” in v2. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XIV 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.
^LXXXVI “hear” = shama. Same as “heed” in v3. See note XVII above.
^LXXXVII “be afraid” = yare. Same as “fear” in v4. See note XXIX above.

^LXXXVIII “again” = yasaph. This is to add, increase, continue, exceed.
^LXXXIX “do” = asah. This is to make, do, act, appoint, become in many senses.
^XC “such” = dabar. Same as “words” in v3. See note XVIII above.
^XCI “wickedness” = ra’. Same as “evil” in v5. See note LI above.
^XCII {untranslated} = qereb. Same as “among” in v1. See note V above.

^XCIII “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.
^XCIV “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.
^XCV “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.

^XCVI “giving” = natan. Same as “show” in v1. See note VI above.
^XCVII “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.
^XCVIII “scoundrels” = ish + ben + beliyyaal. Literally, “men, the sons of worthlessness.” Ish is related to “wife” in v6. See note LIX above. Ben is the same as “son” in v6. See note LVI above. Beliyyaal is from beli (lack, nothing, without, wearing out, failure, destruction); {from balah (to grow old, wear out, waste away, consume, spend)} + yaal (to gain, profit, do good, ascend, be useful or valuable; benefitted). This is lacking profit i.e. worthlessness, destruction, evil, ungodly person, wickedness, or Belial.
^XCIX “gone out” = yatsa. Same as “brought…out” in v5. See note XXXIX above.

^C “inhabitants” = yashab. Same as “live” in v12. See note XCVII above.
^CI “led…astray” = nadach. Same as “turn” in v5. See note XLV above.
^CII “other” = acher. Same as “other” in v2. See note XIII above.
^CIII “inquire” = darash. This is seek, ask, inquire, care for. Generally it means following in pursuit or following as part of a search, which implies seeking or asking. Also used specially to mean worship.
^CIV “make a thorough investigation” = shaal + yatab. Shaal is to ask, inquire, beg, borrow, desire, request. It can also mean to demand. Yatab is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.

^CV {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^CVI “charge” = dabar. Same as “words” in v3. See note XVIII above.
^CVII “is established” = emet + kun. Emet is from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from. Kun is properly, this means in a perpendicular position. So, it is set up in a literal sense – establish, fix, fasten, prepare. In a figurative sense, it is certainty, to be firm, faithfulness, render sure or prosperous.
^CVIII “abhorrent thing” = toebah. Perhaps from ta’ab (to abhor or morally detest). This is something that instills one with moral contempt or disgust. It can mean abhorrence and is often in reference to idolatry or idols.

^CIX “put” = nakah + 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. 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.”
^CX “sword” = peh + chereb. Peh 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. Chereb is from charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^CXI “utterly destroying” = charam. This is to ban, destroy, devote, seclude. It is to dedicate to a religious purpose, often for destruction.

^CXII “everything” = kol. Same as “all” in v3. See note XXIV above.
^CXIII “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^CXIV “spoil” = shalal. From shalal (to plunder, loot, capture). This is spoil, prey, or plunder.
^CXV “gather” = qabats. This is to collect, assemble, heap, grasp, or gather.
^CXVI “into” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^CXVII “public square” = rechob. From rachab (to grow wide or enlarge in a literal or figurative sense; extend, relieve, rejoice, or speak boldly). This is a wide, open place like a plaza, square, or avenue.

^CXVIII “burn” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.
^CXIX “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^CXX “whole burnt offering” = kalil. Related to “all” in v3. 15x in OT. From kalal (see note XXIV above). This is entire, perfect, pure, or wholly. For a burnt offering, it can mean burned wholly.
^CXXI “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.

^CXXII “remain” = hayah. Same as “be” in v9. See note LXXVIII above.
^CXXIII “perpetual” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CXXIV “ruin” = tel. 5x in OT – 1x in Deuteronomy, 2x in Joshua, & 2x in Jeremiah. Perhaps from talal (to mock, deceive, cheat, pile up, elevate). This is a mound or heap. It is used to refer to ruins. It can also mean strength.
^CXXV “rebuilt” = banah. Related to “house” in v5 & “son” and “daughter” in v6. See note XLIII above.

^CXXVI “anything” = meumah. From the same as mum (defect – an ethical one or a literal bodily one). Its root may mean to stain. This can mean a speck or fault. More broadly, it can also refer to anything or nothing.
^CXXVII “devoted to destruction” = cherem. Related to “utterly destroying” in v15. From charam (see note CXI above). This is something shut in like a net. Figuratively, it refers to something that is devoted to God or under a ban, often for destruction.
^CXXVIII “stick” = dabaq. Same as “hold fast” in v4. See note XXXIV above.

^CXXIX “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.
^CXXX “turn” = 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.”
^CXXXI “fierce” = charon. From charah (to be displeased, burn with anger, glow, become warn; figuratively a blaze of anger, zeal, or jealousy). This is burning anger, fierceness, or wrathfulness.
^CXXXII “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.

^CXXXIII “show” = natan. Same as “show” in v1. See note VI above.
^CXXXIV “compassion” = racham. From the same as rechem (womb); from racham (to love, have compassion, have mercy); from racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus). This is compassion, mercy, or tender love.
^CXXXV “compassion” = racham. Related to “compassion” in v17. See note CXXXIV above.
^CXXXVI “multiply” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^CXXXVII “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.

^CXXXVIII “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.
^CXXXIX “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.
^CXL “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.
^CXLI “sight” = ayin. Same as “show…pity” in v8. See note LXXIII above.
^CXLII “Lord” = YHVH. Same as “Lord” in v3. See note XIX above.