Deuteronomy 28

^I {untranslated} = hayah. This is to be or become, to happen.
^II “obey” = shama + 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. 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.”
^III {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.

^IV “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.
^V “God” = Elohim. From Eloah (God, a god); from El (God, a god). This is most commonly used as a name for God. Technically, it’s in the plural, i.e. gods. It can also mean great, mighty, judge, or ruler.
^VI “diligently observing” = shamar + asah. Shamar is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something. Asah is to make, do, act, appoint, become in many senses.

^VII “all” = kol. From kalal (to complete). This is all or every.
^VIII “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.
^IX “commanding” = tsavah. Related to “commandments” in v1. See note VIII above.
^X “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.

^XI “set” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XII “high” = elyon. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is most high, upper. It refers to elevation – so, lofty.
^XIII “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.
^XIV “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^XV “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.
^XVI “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XVII “overtake” = nasag. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.
^XVIII {untranslated} = qol. Same as {untranslated} in v1. See note III above.

^XIX “blessed…be” = barak. Related to “blessings” in v2. See note XV above.
^XX “city” = 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.
^XXI “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
^XXII “fruit” = peri. From parah (to bear fruit, grow, be fruitful, increase; bearing fruit in a literal or figurative sense). This is fruit or reward.
^XXIII “womb” = beten. Root may mean to be hollow. This is the belly or womb. It can also refer to a body more broadly.
^XXIV “ground” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^XXV “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^XXVI “increase” = sheger. 5x in OT. This may come from to eject. This is firstborn, increase, offspring.
^XXVII “cattle” = eleph. 8x in OT. From alaph (to learn, speak, associate with). This is cattle, clan, family.
^XXVIII “issue” = ashtaroth. 5x in OT. From ashath (to think) OR from ashar (to gain wealth, become rich, enrich; to accumulate). This is young, flock, issue.
^XXIX “flock” = tson. This is a flock of sheep and goats.
^XXX “basket” = tene. 4x in OT – all in Deuteronomy. May come from a word meaning to weave – a basket.
^XXXI “kneading bowl” = mishereth. 4x in OT. Perhaps from shaar (properly, swelling up i.e. being left over; a remnant, remaining, being redundant). This is a trough used to knead or a location where dough is put to rise.
^XXXII “go out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

^XXXIII “cause” = natan. Same as “set” in v1. See note XI above.
^XXXIV “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^XXXV “rise” = 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.
^XXXVI “be defeated” = nagaph. This is to strike, beat, hurt, stumble, defeat, inflict disease.
^XXXVII “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.

^XXXVIII “come out” = yatsa. Same as “go out” in v6. See note XXXII above.
^XXXIX “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.
^XL “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.

^XLI “flee” = nus. This is to flee, vanish away, hide, escape, be displayed.
^XLII “before” = paneh. Same as “before” in v7. See note XXXVII above.
^XLIII “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
^XLIV “barns” = asam. 2x in OT. May come from a word meaning heap together. This is a storehouse or barn.
^XLV “you” = 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.
^XLVI “undertake” = mishloach. 10x in OT. From shalach (to send, send for, forsake, give a slave freedom). This is a sending out, an undertaking, a putting forth.

^XLVII “land” = erets. Same as “earth” in v1. See note XIV above.
^XLVIII “giving” = natan. Same as “set” in v1. See note XI above.
^XLIX “establish” = qum. Same as “rise” in v7. See note XXXV above.
^L “holy” = qadosh. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
^LI “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.

^LII “sworn” = shaba. Related to “seven” in v7. Perhaps from sheba (see note XLIII above). 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.
^LIII “keep” = shamar. Same as “diligently observing” in v1. See note VI above.
^LIV “walk” = 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.

^LV “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LVI “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^LVII “name” = shem. May be from sum (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.
^LVIII “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.

^LIX “make…abound” = yathar. This is to jut over, remain behind, preserve, to excel. It can be to leave or to be in abundance.
^LX “prosperity” = 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.
^LXI “land” = adamah. Same as “ground” in v1. See note XXIV above.
^LXII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

^LXIII “open” = pathach. This is to open wide in a literal or figurative sense. So, it is open, draw out, let something go free, break forth. It can also mean to plow, engrave, or carve.
^LXIV “rich” = tob. Same as “prosperity” in v11. See note LX above.
^LXV “storehouse” = otsar. From atsar (to store up, hoard). This is treasure or the place where one keeps treasure – a depository, storehouse, armory, cellar.
^LXVI “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.
^LXVII “land” = erets. Same as “earth” in v1. See note XIV above.

^LXVIII “season” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
^LXIX “undertakings” = maaseh + yad. Literally, “work of your hand.” Maaseh is related to “diligently observing” in v1. From asah (see note VI 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 the same as “you” in v8. See note XLV above.
^LXX “lend” = lavah. This is to join, abide with, borrow. Properly, it means to twine, which gives it the sense of joining or uniting. It can also mean to remain or borrow/lend as joining an obligation to another. This root may be where the name/tribe Levi comes from.

^LXXI “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.
^LXXII “borrow” = lavah. Same as “lend” in v12. See note LXX above.
^LXXIII “make” = natan. Same as “set” in v1. See note XI above.
^LXXIV “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).
^LXXV “tail” = zanab. 11x in OT. Perhaps from zanb (to curtail, cut a tail off, attack from behind; perhaps from a word meaning to wag). This is a tail or stub – in a literal or figurative sense.

^LXXVI “be” = hayah. Same as {untranslated} in v1. See note I above.
^LXXVII “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
^LXXVIII “top” = maal. From alah (see note XII above). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
^LXXIX {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^LXXX “bottom” = mattah. 19x in OT. From natah (to stretch or spread out, extend, bend). This is downwards, bottom, under, lower.

^LXXXI “turn aside” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^LXXXII “any” = kol. Same as “all” in v1. See note VII above.
^LXXXIII “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.
^LXXXIV “right” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
^LXXXV “left” = semol. Perhaps from the same as simlah (mantle, clothes, wrapper); perhaps from semel (image, figure, likeness). This is left, left side, or north as the part that is dark.

^LXXXVI “following” = halak + achar. Halak is the same as “walk” in v9. See note LIV 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.
^LXXXVII “other” = acher. Related to “following” in v14. From achar (see note LXXXVI above). This is following, next, strange, other.
^LXXXVIII “gods” = elohim. Same as “God” in v1. See note V above.
^LXXXIX “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.

^XC {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^XCI {untranslated} = qol. Same as {untranslated} in v1. See note III above.
^XCII “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.
^XCIII “curses” = qelalah. From qalal (to be little, insignificant, swift; to bring down in esteem, create contempt, curse). This is cursing or vilification.
^XCIV “come” = bo. Same as “come” in v2. See note XVI above.

^XCV “cursed” = arar. This is to curse.
^XCVI “come in” = bo. Same as “come” in v2. See note XVI above.
^XCVII “send” = shalach. Related to “undertake” in v8. See note XLVI above.
^XCVIII “disaster” = meerah. Related to “cursed” in v16. 5x in OT. From the same as arar (see note XCV above). This is a curse or execration.
^XCIX “panic” = mehumah. 12x in OT. From hum (to roar, murmur, cause an uproar, agitate, be distraught; to defeat in battle, destroy). This is panic, confusion, disturbance, trouble, or tumult.

^C “frustration” = migereth. 1x in OT. From gaar (to rebuke, corrupt, or chide). This is a rebuke, reproof, or curse.
^CI “everything” = kol. Same as “all” in v1. See note VII above.
^CII “attempt” = mishloach + yad. Mishloachis the same as “undertake” in v8. See note XLVI above. Yad is the same as “you” in v8. See note XLV above.
^CIII “do” = asah. Same as “diligently observing” in v1. See note VI above.
^CIV “destroyed” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
^CV “perish” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
^CVI “quickly” = maher. 18x in OT. From mahar (being liquid, which implies flowing; so, hurrying forward, whether in a positive or negative sense). This is speedy, quickly, soon, suddenly, or at once.

^CVII “on account of” = paneh. Same as “before” in v7. See note XXXVII above.
^CVIII “evil” = roa. 19x in OT. Perhaps 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 badness, sorrow, or some other negative. It could refer to physical badness (like ugly cows in Pharoah’s dream in Genesis 41 or rotten figs in Jeremiah 24). It can also be sadness, evil deeds, or an evil heart.
^CIX “deeds” = maalal. From alal (to affect, do, practice, mock, overdo, glean, abuse, pain). This is some kind of deed, action, invention or practice whether good or bad.
^CX “forsaken” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.

^CXI “pestilence” = deber. Related to “words” in v14. From dabar (see note LXXXIII above). This is plague or thorns.
^CXII “cling” = 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.
^CXIII “consumed” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
^CXIV “land” = adamah. Same as “ground” in v1. See note XXIV above.

^CXV “entering” = bo. Same as “come” in v2. See note XVI above.
^CXVI “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.
^CXVII “afflict” = 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.
^CXVIII “consumption” = shachepheth. 2x in OT. From the same as shachaph (sea gull, cuckoo; may come from a word that means to peel, in the sense of making thin). This is consumption or emaciation.
^CXIX “fever” = qaddachath. 2x in OT. From qadach (to light on fire, to burn). This is inflammation or fever.

^CXX “inflammation” = dalleqeth. 1x in OT. From dalaq (to burn or flame in a literal or figurative sense; to chase or hotly pursue). This is inflammation or burning fever.
^CXXI “fiery heat” = charchur. 1x in OT. From charar (to be scorched, burn, glow, dry up; figuratively, to show passion). This is fever or extreme burning.
^CXXII “drought” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock. It can also be drought.
^CXXIII “blight” = shdephah. 6x in OT. From shadaph (to scorch, blight, blast). This is something that is blasted or blighted.
^CXXIV “mildew” = yeraqon. 6x in OT. From the same as yereq (something green or yellow-green; could be of pallor or some kind of vegetation); from yaraq (to spit). This is paleness, greenish, mildew, blight from drought.
^CXXV “pursue” = radaph. This is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives.

^CXXVI “sky” = shamayim. Same as “heavens” in v12. See note LXVI above.
^CXXVII “bronze” = nechosheth. Perhaps from nechushah (copper, bronze, brass – something made from this metal like a coin or fetter; something that is considered base in contrast to gold or silver.; from nachush (made of bronze or brass, coppery; figuratively, hard); from nachash (to divine, interpret omens, learn from experience, observe; to hiss). This is bronze, copper, steel, brass or something made from copper. So, it could be a coin or chains. It can also figuratively mean something considered lesser in contrast to gold or silver.
^CXXVIII “under” = tachat. This is underneath, below, the bottom, instead of.
^CXXIX “iron” = barzel. From the same as Birzoth (a name meaning holes). Root may mean to pierce. This is iron as something used as a cutting implement. It can also specifically mean ax head.

^CXXX “change” = natan. Same as “set” in v1. See note XI above.
^CXXXI “land” = erets. Same as “earth” in v1. See note XIV above.
^CXXXII “powder” = abaq. 6x in OT. From the same as abaq (to wrestle or grapple; evaporating like vapor). This is dust or powder.
^CXXXIII “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.
^CXXXIV “come 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.

^CXXXV “before” = paneh. Same as “before” in v7. See note XXXVII above.
^CXXXVI “before” = paneh. Same as “before” in v7. See note XXXVII above.
^CXXXVII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CXXXVIII “become an object of horror” = zaavah. 2x in OT. From zevaah (trembling, fear – something that makes one terrified); from zua (to tremble, shake from fear or anger). This is removed, trouble, mistreatment, object of horror.
^CXXXIX “kingdoms” = mamlakah. From the same as melek (king, royal). This is kingdom, dominion, sovereignty, rule. It can also refer to the realm.

^CXL “corpses” = 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.
^CXLI “food” = maakal. From akal (to eat, devour, burn up, or otherwise consume; eating in a literal or figurative sense). This is food, something edible.
^CXLII “every” = kol. Same as “all” in v1. See note VII above.
^CXLIII “bird” = oph. From uph (to fly, flee, shine, be weary, be faint). This is a flying creature.
^CXLIV “air” = shamayim. Same as “heavens” in v12. See note LXVI above.
^CXLV “animal” = behemah. Same as “livestock” in v1. See note XXV above.

^CXLVI “no one” = 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.
^CXLVII “frighten…away” = charad. This is trembling, being afraid, or being terrified. It can also refer to moving quickly due to anxiety.
^CXLVIII “boils” = shechin. 13x in OT– word used for the boils in the sixth plague of Egypt in Exodus 9. This is a boil, inflammation, or ulcer.
^CXLIX “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.

^CL “tumors” = ophel. 9x in OT. From aphal (to swell, rise up, be elated). This is a fortified hill, a stronghold or fortress. It could also be a tumor, ulcer, or a mound. It is used of the tumors after the Philistines captured the Ark of the Covenant in 1 Samuel 5.
^CLI “scurvy” = garab. 3x in OT. May come from a word that means to scratch. This is an itch or scab. It could be eczema.
^CLII “itch” = cheres. 4x in OT. May come from a word meaning to scrape. This is an itch or the son.
^CLIII “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.
^CLIV “healed” = rapha. Properly, this is to repair by stitching – figuratively this means to heal or cure. It can also mean to make whole.

^CLV “madness” = shiggaon. 3x in OT. From shaga (to be insane, to act as one who is insane; to rave). This is madness, maniac, or furiously.
^CLVI “blindness” = ivvaron. 3x in OT. From ivver (blindness or someone who is blind – literally or figuratively); from avar (to blind, put out). This is blind or blindness.
^CLVII “confusion” = timmahon. 2x in OT. From tamah (to be amazed, wonder, be dumbfounded). This is confusion, panic, bewilderment, or astonishment.
^CLVIII “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.

^CLIX {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CLX “grope” = mashash. 9x in OT. This is to feel or to search around by feeling, to grope. It is often used of people groping about in the dark.
^CLXI “noon” = tsohar. From tsahar (pressing oil, glistening); from yitshar (fresh oil, anointed; oil as that which is burned to make light; used figuratively to talk about anointing). This is a light, window, or midday.
^CLXII “blind people” = ivver. Related to “blindness” in v28. See note CLVI above.
^CLXIII “darkness” = aphelah. 10x in OT. From the same as ophel (darkness, dusk, obscurity); from the same as aphel (gloomy; may come from a word about the sunset; dark). This is darkness, calamity, or an adjective to emphasize how thick darkness is. It is also used to mean misfortune or hiding something.

^CLXIV “find” = tsalach. This is pushing forward in a literal or figurative sense. So it could be to break out, to come mightily, to rush, to go over. Figuratively, it could mean to prosper.
^CLXV {untranslated} = ak. Related to aken (surely, truly, nevertheless); 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 a positive statement – surely, also, certainly, alone, only.
^CLXVI “continually” = kol + yom. Literally “all days.” Kol is the same as “all” in v1. See note VII above. Yom is the same as “today” in v1. See note X above.
^CLXVII “abused” = ashaq. This is to wrong, deceive, violate, or use oppression.

^CLXVIII “robbed” = gazal. This is snatch, take violently, seize, tear away. It can also mean flay or rob.
^CLXIX “without” = ayin. Same as “no one” in v26. See note CXLVI above.
^CLXX “help” = 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.
^CLXXI “engaged” = aras. 11x in OT. This is to betroth or engage for marriage.
^CLXXII “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.

^CLXXIII “another” = acher. Same as “other” in v14. See note LXXXVII above.
^CLXXIV “man” = ish. Related to “woman” in v30. See note CLXXII above.
^CLXXV “lie” = shagel. 4x in OT. This is to violate, sexually assault, or lie with.
^CLXXVI “build” = banah. Related to “house” in v30. See note CLXXVII below.
^CLXXVII “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.

^CLXXVIII “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.
^CLXXIX “plant” = nata. To fix or fasten, establish or plant. This is planting in a literal or figurative sense.
^CLXXX “vineyard” = kerem. This is a vineyard, garden, vines, or a vintage.
^CLXXXI “enjoy its fruit” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.

^CLXXXII “ox” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
^CLXXXIII “butchered” = tabach. 11x in OT. This is to slaughter or butcher. It can be used to refer to animals or people.
^CLXXXIV “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CLXXXV “eat” = akal. Related to “food” in v26. See note CXLI above.
^CLXXXVI “donkey” = chamor. From chamar (to be red, blush). This is a male donkey.
^CLXXXVII “stolen” = gazal. Same as “robbed” in v29. See note CLXVIII above.
^CLXXXVIII “in front of” = paneh. Same as “before” in v7. See note XXXVII above.

^CLXXXIX “restored” = 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.”
^CXC “sheep” = tson. Same as “flock” in v4. See note XXIX above.
^CXCI “without anyone” = ayin. Same as “no one” in v26. See note CXLVI above.
^CXCII “sons” = ben. Related to “house” and “build” in v30. From banah (see note CLXXVII above). This is son, age, child. It is son in a literal or figurative sense.
^CXCIII “daughters” = bat. Related to “house” and “build” in v30 & “sons” in v32. From ben (see note CXCII above). This is daughter in a literal or figurative sense.
^CXCIV “look on” = raah. Same as “see” in v10. See note LV above.

^CXCV “strain” = kaleh. Related to “consumed” in v21. 1x in OT. From kalah (see note CXIII above). This is a failing or pining.
^CXCVI “day” = yom. Same as “today” in v1. See note X above.
^CXCVII “powerless to do” = ayin + el + yad. Ayin is the same as “no one” in v26. See note CXLVI above. El is related to “God” in v1. See note V above. Yad is the same as “you” in v8. See note XLV above.
^CXCVIII “know” = 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.
^CXCIX “labors” = yegia. 16x in OT. From yaga (to work, become weary, to gasp or be exhausted). This is that which comes from labor – product, possession, fruit, toil, wages, etc.

^CC {untranslated} = raq. Same as “only” in v13. See note LXXVII above.
^CCI “crushed” = ratsats. 19x in OT. This is properly cracking in pieces. It is used in a literal or figurative sense. So, crush, break, bruise, struggle, discourage, oppress.
^CCII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CCIII “driven mad” = shaga. Related to “madness” in v28. 7x in OT. See note CLV above.
^CCIV “sight” = mareh. Related to “see” in v10. From raah (see note LV above). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.

^CCV “strike” = nakah. Same as “afflict” in v22. See note CXVII above.
^CCVI “knees” = berek. Related to “blessings” in v2 & “blessed…be” in v3. From barak (see note XV above). This is the knee.
^CCVII “legs” = shoq. 19x in OT. Perhaps from shuq (to overflow, run after). This is leg, thigh, or hip.
^CCVIII “grievous” = ra’. Related to “evil” in v20. From ra’a’ (see note CVIII above). 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.

^CCIX “sole” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.
^CCX “foot” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
^CCXI “crown of your head” = qodqod. 11x in OT. Perhaps from qadad (to bow the head, stoop, bow in deference). This is the scalp or crown of the head.

^CCXII “bring” = halak. Same as “walk” in v9. See note LIV above.
^CCXIII “king” = melek. Related to “kingdoms” in v25. See note CXXXIX above.
^CCXIV “set” = qum. Same as “rise” in v7. See note XXXV above.
^CCXV “wood” = 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.
^CCXVI “stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”

^CCXVII “become” = hayah. Same as {untranslated} in v1. See note I above.
^CCXVIII “object of horror” = shammah. From shamem (to be appalled, astonished; to stun or devastate, be destitute). This is desolation, horror, dismay, waste, astonishment.
^CCXIX “proverb” = mashal. From mashal (to compare, speak in a proverb or riddle – to speak in allegory or liken). This is proverb, parable, taunt, discourse, maxim, adage, poem.
^CCXX “byword” = sheninah. 4x in OT. From shanan (to sharpen by breaking apart as when one sharpens a blade; to point or pierce; fig. increasing mental astuteness, teach). This is a pointed word, a taunt.
^CCXXI “lead” = nahag. This is to drive as in driving flocks, but also driving in animal or vehicle like a chariot. It can mean to carry away, lead, drive away, proceed, or guide. It can also relate to behavior and what one is accustomed to.

^CCXXII “carry” = yatsa. Same as “go out” in v6. See note XXXII above.
^CCXXIII “much” = rab. Same as “many” in v12. See note LXXI above.
^CCXXIV “seed” = 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.
^CCXXV “gather” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^CCXXVI “little” = me’at. From ma’at (being or becoming small, decrease, diminish, pare off). This is a little or few, lightly little while, very small matter.

^CCXXVII “locust” = arbeh. From rabah (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is a locust from its abundance – a swarming locust or grasshopper.
^CCXXVIII “consume” = chasal. 1x in OT. This is to finish off or eat.
^CCXXIX “dress” = abad. Same as “serve” in v14. See note LXXXIX above.
^CCXXX “drink” = shathah. This is to drink literally or figuratively. It could also be a drinker.
^CCXXXI “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
^CCXXXII “gather” = agar. 3x in OT. This is to gather or harvest.
^CCXXXIII “worm” = tola. This is a worm or maggot, perhaps a crimson-grub of species coccus ilicis. It is used in the manufacture of red dye. So, this word could be crimson, purple, or something dyed in those colors. It could also refer to an oppressor.

^CCXXXIV “have” = hayah. Same as {untranslated} in v1. See note I above.
^CCXXXV “olive trees” = zayit. This is olive tree, grove, or other parts of the olive tree like the branch or berry.
^CCXXXVI “territory” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.
^CCXXXVII “anoint” = suk. 9x in OT. This is to smear or pour oil. By implication, it is to anoint.
^CCXXXVIII “oil” = shemen. From shamen (to shine, which implies being oily, growing fat). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.
^CCXXXIX “olives” = zayit. Same as “olive trees” in v40. See note CCXXXV above.
^CCXL “drop off” = nashal. 7x in OT. To pluck off, clear, remove, eject, or drop.

^CCXLI “have” = 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.
^CCXLII “remain” = hayah. Same as {untranslated} in v1. See note I above.
^CCXLIII “go” = halak. Same as “walk” in v9. See note LIV above.
^CCXLIV “captivity” = shbiy. From shebo (valuable stone, maybe agate) OR from shabah (to take captive, keep, a captor). This is prisoner, exiled, captivity, booty.
^CCXLV “trees” = ets. Same as “wood” in v36. See note CCXV above.
^CCXLVI “cicada” = tsaltsal. 6x in OT. From tsalal (to tingle or rattle; can express shame or fear). This is something that clatters or rattles. So, it could be a cymbal, locust, spear, harpoon, or cymbal.
^CCXLVII “take over” = yarash. Same as “possess” in v21. See note CXVI above.

^CCXLVIII “aliens” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
^CCXLIX “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.
^CCL “ascend” = alah. Related to “high” in v1 & “top” in v13. See note XII above.
^CCLI “higher” = maal. Same as “top” in v13. See note LXXVIII above.
^CCLII “descend” = yarad. Same as “come down” in v24. See note CXXXIV above.
^CCLIII “lower” = mattah. Same as “bottom” in v13. See note LXXX above.

^CCLIV “come” = bo. Same as “come” in v2. See note XVI above.
^CCLV {untranslated} = qol. Same as {untranslated} in v1. See note III above.
^CCLVI “observing” = shamar. Same as “diligently observing” in v1. See note VI above.
^CCLVII “descendants” = zera. Same as “seed” in v38. See note CCXXIV above.
^CCLVIII “sign” = 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. 
^CCLIX “portent” = 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.
^CCLX “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^CCLXI “because” = tachat. Same as “under” in v23. See note CXXVIII above.
^CCLXII “joyfully” = simchah. From samach (to rejoice, be glad; properly, to brighten up; also used figuratively). This is joy, rejoicing, pleasure, or glee.
^CCLXIII “gladness” = tub. Related to “prosperity” in v11. From tob (see note LX above). This is goodness, gladness, something that is good. It can also be beauty, welfare, or joy.
^CCLXIV “heart” = lebab. Same as “mind” in v28. See note CLVIII above.
^CCLXV “abundance” = rob. Related to “many” in v12. From rabab (see note LXXI above). This is any kind of abundance.

^CCLXVI “hunger” = raab. From raeb (to be hungry). This is hunger, death, or hunger from famine.
^CCLXVII “thirst” = tsama. 17x in OT. From tsame (to thirst in a literal or figurative sense). This is thirst in a literal or figurative sense. It could also refer to dry ground.
^CCLXVIII “nakedness” = erom. 10x in OT. From ur (to be made naked, exposed, or bare) OR from arom (being shrewd or crafty, cunning; properly, being or making bare). This is nakedness or nudity.
^CCLXIX “lack” = choser. 3x in OT. From chaser (to lack, need, become empty, to fail). This is lack or poverty.
^CCLXX “put” = natan. Same as “set” in v1. See note XI above.
^CCLXXI “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.
^CCLXXII “neck” = tsavvar. Related to “Egypt” in v27. Perhaps from tsur (see note CXLIX above). This is the neck or the back of the neck.

^CCLXXIII “bring” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^CCLXXIV “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.
^CCLXXV “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.
^CCLXXVI “swoop down” = daah. 4x in OT. This is to fly swiftly or swoop down.
^CCLXXVII “eagle” = nesher. This is an eagle or vulture – some kind of large bird of prey. Its root may mean lacerate.
^CCLXXVIII “language” = lashon. This is tongue, talker, language, or wedge. It can also be a tongue of flame or a water cove.
^CCLXXIX “understand” = shama. Same as “obey” in v1. See note II above.

^CCLXXX “grim-faced” = az + paneh. Az is from azaz (to be strong, become fixed, be bold, prevail, be impudent; it means to be stout literally or figuratively; a Late Hebrew word). This is strong or mighty. It can also refer to power or vehemence or mean greedy. Paneh is the same as “before” in v7. See note XXXVII above.
^CCLXXXI “showing…respect” = nasa + paneh. Nasa is the same as “bring” in v49. See note CCLXXIII above. Paneh is the same as “before” in v7. See note XXXVII above.
^CCLXXXII “old” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^CCLXXXIII “favor” = chanan. This is to beseech, show favor, be gracious. Properly, it is to bend in kindness to someone with less status.
^CCLXXXIV “young” = naar. May be from na’ar (to shake, toss up and down, tumble around). This is a child or a servant. It is a child in their active years so they could be aged anywhere from infancy to adolescence.

^CCLXXXV “consume” = akal. Same as “eat” in v31. See note CLXXXV above.
^CCLXXXVI “leaving” = shaar. Related to “kneading bowl” in v5. See note XXXI above.
^CCLXXXVII “grain” = dagan. Perhaps from dagah (to multiply, move quickly, breed greatly, grow). This is grain or other cereal.
^CCLXXXVIII “wine” = tirosh. Related to “possess” in v21. From yarash (see note CXVI above).  This is new wine or sweet wine – wine that is freshly squeezed. Sometimes used for fermented wine.
^CCLXXXIX “oil” = yitshar. Related to “noon” in v29. See note CLXI above.

^CCXC “besiege” = tsarar. This is to bind, restrict, narrow, be cramped, an adversary.
^CCXCI “towns” = shaar. Related to “kneading bowl” in v5 & “leaving” in v51. May be related to shaar (see note XXXI above). This is a gate, door, or other opening like a port.
^CCXCII “high” = gaboah. From gabah (to be tall, high, exalted, proud, haughty). This is high, tall, long, proud, or arrogant. It could also be a high ranking official, someone exalted, or something lofty.
^CCXCIII “fortified” = batsar. This is to enclose, wall up, or make something inaccessible, impenetrable, isolated. It can also mean to fortify, something mighty. It can also mean to gather grapes.
^CCXCIV “walls” = chomah. From the same as cham (father-in-law – one’s husband’s father; perhaps from a root meaning to join). This is a wall – a wall as used for protection.

^CCXCV “trusted” = batach. This is to hide for refuge, be secure or sure. Figuratively, it refers to trust, being confident, or hoping.
^CCXCVI “come down” = yarad. Same as “come down” in v24. See note CXXXIV above.
^CCXCVII “throughout” = kol. Same as “all” in v1. See note VII above.
^CCXCVIII “land” = erets. Same as “earth” in v1. See note XIV above.
^CCXCIX “land” = erets. Same as “earth” in v1. See note XIV above.

^CCC “desperate straits” = matsoq. 6x in OT. From tsuq (to press on, compress; figuratively, to oppress or bring distress). This is literally a narrow place. Figuratively, it is anguish, distress, or confinement.
^CCCI “siege” = matsor. Related to “Egypt” in v27 & “neck” in v48. See note CXLIX above.
^CCCII “reduces” = tsuq. Related to “desperate straits” in v53. 11x in OT. See note CCC above.
^CCCIII “flesh” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.

^CCCIV “most” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^CCCV “refined” = rak. 16x in OT. From rakak (to be tender, soft, faint, weak; to soften or mollify). This is tender in a literal or figurative sense. It could be delicate, gentle, inexperienced, refined, soft, or weak.
^CCCVI “gentle” = anog. 3x in OT. From anog (to be soft, pliable, enjoy; something effeminate or luxurious). This is delicate, a woman who is dainty, or something that is a luxury.
^CCCVII “begrudge” = ra’a’. Related to “evil” in v20 & “grievous” in v35. See note CVIII above.
^CCCVIII {untranslated} = ayin. Same as “eyes” in v31. See note CLXXXIV above.
^CCCIX “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.

^CCCX “wife” = ishshah. Same as “woman” in v30. See note CLXXII above.
^CCCXI “embraces” = 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.
^CCCXII “last” = yether. Related to “make…abound” in v11. From yathar (see note LIX above). This is a remainder or excess. It can imply abundant or superiority. Additionally, it can be cord a free-hanging rope.
^CCCXIII “remaining” = yathar. Same as “make…abound” in v11. See note LIX above.
^CCCXIV “children” = ben. Same as “sons” in v32. See note CXCII above.

^CCCXV “none” = echad. Same as “one” in v7. See note XXXIX above.
^CCCXVI “nothing” = beli. From balah (to grow old, wear out, waste away, consume, spend). This is properly a failure. So, it could mean without, not yet, unawares, lacking, something that wears out, or because not.
^CCCXVII “else” = kol. Same as “all” in v1. See note VII above.
^CCCXVIII “remains” = shaar. Same as “leaving” in v51. See note CCLXXXVI above.

^CCCXIX “gentle” = anog. Related” to “gentle” in v54. 10x in OT.
^CCCXX “refined” = rok. Related to “refined” in v54. 1x in OT. From rakak (see note CCCV above). This is tenderness, delicacy, refinement.
^CCCXXI “venture” = nasah. This is to test, prove, try, tempt, or attempt.
^CCCXXII “set” = yatsag. 16x in OT. This is to set, establish, present, stay. It can imply putting something somewhere permanently.
^CCCXXIII “ground” = erets. Same as “earth” in v1. See note XIV above.
^CCCXXIV {untranslated} = ayin. Same as “eyes” in v31. See note CLXXXIV above.
^CCCXXV “husband” = ish. Same as “man” in v30. See note CLXXIV above.

^CCCXXVI “afterbirth” = shilyah. 1x in OT. From shalah (to draw out, take away, require). This is something drawn out during birth – the afterbirth.
^CCCXXVII “comes out” = yatsa. Same as “go out” in v6. See note XXXII above.
^CCCXXVIII “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
^CCCXXIX “thighs” = regel. Same as “foot” in v35. See note CCX above.
^CCCXXX “bears” = yalad. Same as “have” in v41. See note CCXLI above.
^CCCXXXI “secret” = 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.
^CCCXXXII “anything else” = kol. Same as “all” in v1. See note VII above.

^CCCXXXIII “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.
^CCCXXXIV “written” = kathab. This is to inscribe, write, record, or decree.
^CCCXXXV “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.

^CCCXXXVI “fearing” = yare. Same as “afraid” in v10. See note LVIII above.
^CCCXXXVII “glorious” = kabad. To be heavy, weighty, or severe. It can also be positive abounding in, rich, or honorable. The Hebrew word for “glory,” kabod, is taken from this root.
^CCCXXXVIII “awesome” = yare. Same as “afraid” in v10. See note LVIII above.
^CCCXXXIX “overwhelm” = pala. From pala (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.
^CCCXL {untranslated} = makkah. Same as “afflictions” in v59. See note CCCXLV below.
^CCCXLI {untranslated} = makkah. Same as “afflictions” in v59. See note CCCXLV below.
^CCCXLII “offspring” = zera. Same as “seed” in v38. See note CCXXIV above.

^CCCXLIII “severe” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
^CCCXLIV “lasting” = aman. This is to believe, endure, fulfill, confirm, support, be faithful. It is to put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid. This is where the word “amen” comes from.
^CCCXLV “afflictions” = makkah. Related to “afflict” in v22. From nakah (see note CXVII above). This is a wound, injury, blow. Figuratively, it could be disaster, slaughter, or pestilence.
^CCCXLVI “lasting” = aman. Same as “lasting” in v59. See note CCCXLIV above.
^CCCXLVII “maladies” = choli. From chalah (properly, this is to be worn; hence, being weak, sick, or afflicted; it can also mean to grieve or, positively, to flatter or entreat). This is sickness, affliction, grief, worry, or calamity.

^CCCXLVIII “bring back” = shub. Same as “restored” in v31. See note CLXXXIX above.
^CCCXLIX “diseases” = madveh. 2x in OT– both in Deuteronomy. From davah (to be sick or unwell). This is sickness or a disease.
^CCCL “were in dread” = yagor. 5x in OT. This is to fear or be in dread.
^CCCLI {untranslated} = paneh. Same as “before” in v7. See note XXXVII above.
^CCCLII {untranslated} = kol. Same as “all” in v1. See note VII above.
^CCCLIII “recorded” = kathab. Same as “written” in v58. See note CCCXXXIV above.
^CCCLIV “inflict” = alah. Same as “ascend” in v43. See note CCL above.

^CCCLV “although” = tachat. Same as “under” in v23. See note CXXVIII above.
^CCCLVI “numerous” = rob. Related to “abundance” in v47. See note CCLXV above.
^CCCLVII “stars” = kokab. Perhaps from the same as kavah (to prick, blister, burn, scorch). This is a star as shining, stargaze. Figuratively, can mean prince.
^CCCLVIII “be left” = shaar. Same as “leaving” in v51. See note CCLXXXVI above.
^CCCLIX “few” = me’at. Same as “little” in v38. See note CCXXVI above.
^CCCLX “number” = math. Perhaps from the same as mathay (when, how, length of time). This is a man, associate, friend, number. It is an adult or mortal.
^CCCLXI {untranslated} = qol. Same as {untranslated} in v1. See note III above.

^CCCLXII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CCCLXIII “took delight” = sus. This is to rejoice or be glad. Properly, it is to be bright or cheerful.
^CCCLXIV “making…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.
^CCCLXV “numerous” = rabah. Related to “locust” in v38. See note CCXXVII above.
^CCCLXVI “so” = ken. Related to {untranslated} in v29. Perhaps from kun (see note CLXV above). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^CCCLXVII “bringing…to ruin” = abad. Same as “perish” in v20. See note CV above.

^CCCLXVIII “plucked” = nasach. 4x in OT. This is to tear away, uproot, destroy.
^CCCLXIX “land” = adamah. Same as “ground” in v1. See note XXIV above.
^CCCLXX “scatter” = puts. This is to dash in pieces, scatter, disperse, drive.
^CCCLXXI “other” = qatseh. Same as “end” in v49. See note CCLXXV above.
^CCCLXXII {untranslated} = erets. Same as “earth” in v1. See note XIV above.
^CCCLXXIII “other” = acher. Same as “other” in v14. See note LXXXVII above.

^CCCLXXIV “find no ease” = raga. 12x in OT. This is to toss violently, break, or disturb. It is tossed about as on rough sea or the skin breaking out in skin disease. It can also be to shut the eyes and so to settle, east, rest, or quiet.
^CCCLXXV {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CCCLXXVI “resting place” = manoach. 6x in OT. From nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is resting place, a restful state, quiet, a home.
^CCCLXXVII “trembling” = raggaz. 1x in OT. From ragaz (shaking from any strong emotion, particularly anger or fear; to be agitated, excited, perturbed, afraid, quaking, quivering). This is trembling or timid.
^CCCLXXVIII “heart” = leb. Related to “mind” in v28. From the same as lebab (see note CLVIII above). This is mind, will, friendly, feelings, center of something.

^CCCLXXIX “failing” = killayon. Related to “consumed” in v21 & “strain” in v32. 2x in OT. From kalah (see CXIII note above). This is failing, pining, or destruction.
^CCCLXXX “languishing” = deabon. 1x in OT. From daeb (to languish, grow faint, pine, waste away). This is languishing, sorrow, or pining.
^CCCLXXXI “spirit” = 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.
^CCCLXXXII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CCCLXXXIII “life” = 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.

^CCCLXXXIV “hang in doubt” = tala. 2x in OT. This is to hang, suspend. Figuratively, it can refer to being stuck in doubt or getting used to something.
^CCCLXXXV “before” = neged. From nagad (to declare, make conspicuous, stand in front, manifest, predict, explain). This is in front of, opposite to. It can refer to a counterpart or partner, one corresponding to or in the sight of.
^CCCLXXXVI “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
^CCCLXXXVII “day” = yomam. Related to “today” in v1. From yom (see note X above). Root may mean to be hot. So, this is day as the hours that are hot. This can be daytime in a literal or figurative sense.

^CCCLXXXVIII “be in dread” = pachad. To dread, be afraid, thrill, be in awe. This is properly feeling startled from a sudden sound or alarm and so, more generally, to be afraid.
^CCCLXXXIX “assurance” = aman. Same as “lasting” in v59. See note CCCXLIV above.
^CCCXC “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
^CCCXCI “say” = amar. This is to speak, say, answer, command, promise, report.
^CCCXCII “if only” = mi + natan. Natan is the same as “set” in v1. See note XI above.
^CCCXCIII “evening” = ereb. This is evening, night, or dusk.

^CCCXCIV “dread” = pachad. Related to “be in dread” in v66. From pachad (see note CCCLXXXVIII above). This is dread, fear, awe, panic. It can also refer to what someone fears or dreads.
^CCCXCV “heart” = lebab. Same as “mind” in v28. See note CLVIII above.
^CCCXCVI “feel” = pachad. Same as “be in dread” in v66. See note CCCLXXXVIII above.
^CCCXCVII “bring…back” = shub. Same as “restored” in v31. See note CLXXXIX above.
^CCCXCVIII “ships” = oniyyah. From the same as oni (ships, a fleet); probably from anah (to meet, happen, approach). This is ships or sailors.

^CCCXCIX “route” = derek. Same as “way” in v7. See note XL above.
^CD “promised” = amar. Same as “say” in v67. See note CCCXCI above.
^CDI “again” = yasaph. This is to add, increase, continue, exceed.
^CDII “offer…for sale” = makar. This is to sell – could be commerce/trade, a daughter to be married, someone into slavery. Figuratively, it can mean to surrender.

^CDIII “male” = ebed. Related to “serve” in v14. From abad (see note LXXXIX above). This is a servant, slave, or bondservant.
^CDIV “female slaves” = shiphchah. Root may mean to spread out – it would be the same root used in mishpachah, which means family or clan. This is maidservant, female slave, or female bondslave.
^CDV “no” = ayin. Same as “no one” in v26. See note CXLVI above.
^CDVI “be…buyer” = qanah. This is to acquire, create, purchase, own. Its root may mean to smith or to produce.