Deuteronomy 32

^I “give ear” = azan. Perhaps from ozen (ear, hearing, audience, show; properly, broadness – applied to its ear in reference to its shape). Properly, this is to expand or broaden one’s ear i.e. listen intently, pay attention, heed.
^II “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.
^III “speak” = 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.

^IV “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^V “hear” = 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.
^VI “words” = emer. From amar (to say, answer, challenge). This is something that is said – a word, saying, speech.
^VII “mouth” = peh. Perhaps from paah (to puff, cut into pieces, blow away). This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.

^VIII “teaching” = leqach. 9x in OT. From laqach (to take, accept, carry away, receive). This is something received. So, it could be teaching, conduct, learning, precepts, speech, persuasiveness.
^IX “drop” = araph. 2x in OT. This is to droop, drip, drop.
^X “speech” = imrah. Related to “words” in v1. From emer (see note VI above). This is any kind of utterance, a word or commandment.
^XI “condense” = nazal. 16x in OT. This is to drip or flow, pour down, flood, distill, or melt.
^XII “dew” = tal. Perhaps from talal (to cover, roof, strew). This is dew or mist as something that covers plants.

^XIII “gentle rain” = sair. 1x in OT. Perhaps from the same as sa’iyr (goat, shaggy, devil, satyr); from saar (to storm, scattered by a storm, blow away, rage, fear, storm tossed; to toss in a literal or figurative sense). This is droplets or small rain.
^XIV “grass” = deshe. 15x in OT– including “vegetation” from Genesis 1:11-12. From dasha (to sprout, grow green). This is grass, a shoot, or a tender herb.
^XV “showers” = rebibim. 6x in OT. From rabab (to be or become much or many, multiply). This is showers – rainfall as comprised of many drops.
^XVI “new growth” = eseb. Root may mean to be green or to glisten. This is grass or some other tender shoot.

^XVII “proclaim” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^XVIII “name” = shem. May be from sim (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.
^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 “ascribe” = yahab. This is give, put, bring, take. It is to give in a literal or figurative sense.
^XXI “greatness” = godel. 13x in OT. From gadal (to grow, grow up, be great, magnify, exalt). This greatness, arrogance, or magnitude. It can be used in a literal or a figurative sense.
^XXII “God” = Elohim.

^XXIII “Rock” = tsur. From tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress). This is rock, stone, cliff, boulder, rocky. It can also be a refuge, a way to refer to God.
^XXIV “work” = poal. From paal (to do, make, work, or accomplish; generally refers to regularly repeated or systematic action – to practice). This is an action or deed, conduct. It is the act of working or the work itself. It can also be wages or maker.
^XXV “perfect” = tamim. From tamam (to finish or accomplish; to make perfect, demonstrate that you are upright; consume; to complete in a literal or figurative sense). This is entire in a literal or figurative sense. So, it could be complete, full, intact, or without defect. Alternately, it could refer to being sound, having integrity, being sincere or perfect.

^XXVI “all” = kol. From kalal (to complete). This is all or every.
^XXVII “ways” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
^XXVIII “just” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.

^XXIX “faithful” = emunah. 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 word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. This word shares a root with the word “Amen.”
^XXX “God” = el. Related to “God” in v3. See note XXII above.
^XXXI “without” = 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.
^XXXII “deceit” = evel. Perhaps from aval (to deal unjustly, act in a wrongful way, a wrongdoer). This is injustice, wrong, moral evil, acts of violence, or unrighteousness.

^XXXIII “just” = 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.
^XXXIV “upright” = 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.
^XXXV “degenerate” = mum. This is a blemish or defect, whether in a literal sense or a moral one.
^XXXVI “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XXXVII “dealt falsely” = shachath. This is to go to ruin, perish, decay, batter, cast off, lose, one who destroys. This can be used in a literal or figurative sense.

^XXXVIII “perverse” = iqqesh. 11x in OT. From aqash (to twist, knot, distort; to act in a perverse manner). This is twisted, distorted, crooked, or perverted.
^XXXIX “crooked” = pethaltol. 1x in OT. From pathal (to twist, twine, wrestle, struggle, behave in an unsavory way). This is tortuous, crooked, or crafty.
^XL “generation” = dor. From dur (to move in a circle, which implies living somewhere or remaining there; it can also be the sense of piling or heaping up). This is a revolution of time, which is to say, an age or generation. It can also be a dwelling or one’s posterity.
^XLI “repay” = gamal. This is how one deals with someone whether positively or negatively – so to reward, requite. It can also mean to wean or the work that goes into something ripening.

^XLII “foolish” = nabal. 18x in OT. From nabal (to be foolish, senseless, fall away, faint, wither, to be wicked, disgrace). This is foolish or a fool. It can also mean impious. Nabal, taken from this root, was the name of Abigail’s first husband in 1 Samuel 25.
^XLIII “senseless” = lo + chakam. Chakam is from chakam (to be wise or teach wisdom; this is wisdom in thought, word, or action). This is wise, skillful, cunning, or artful.
^XLIV “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.

^XLV “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XLVI “created” = qanah. This is to acquire, create, purchase, own. Its root may mean to smith or to produce.
^XLVII “made” = asah. This is to make, do, act, appoint, become in many senses.
^XLVIII “established” = kun. 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.

^XLIX “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^L “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.
^LI “of old” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^LII “consider” = bin. This is to discern, consider, attend to. It refers to distinguishing things in one’s mind or, more generally, to understand.
^LIII “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^LIV “long past” = dor + dor. Literally, “generation and generation.” Same as “generation” in v5. See note XL above.

^LV “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^LVI “inform” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^LVII “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^LVIII “tell” = amar. Related to “words” in v1 & “speech” in v2. See note VI above.

^LIX “Most 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.
^LX “apportioned” = nachal. From nachalah (properly something that was inherited; can mean occupancy generally or, more particularly, an heirloom or an estate; can be an inheritance, gift, possession, or portion). This is to gain as a possession, divide for inheritance. Also, to occupy for any reason.
^LXI “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.
^LXII “divided” = parad. This is to divide, break through, scatter, sever, stretch, to spread oneself, or to be out of joint.
^LXIII “humankind” = ben + adam. Literally, “children of humanity.” Ben is the same as “children” in v5. See note XXXVI above. Adam is perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.

^LXIV “fixed” = natsab. This is to station, appoint, establish, take a stand.
^LXV “boundaries” = gebulah. 10x in OT. From gebul (boundary, limit, coast, space; properly, a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space); perhaps from gabal (to border, twist like rope). This is boundary, place, territory, landmark, or coast.
^LXVI “number” = mispar. From the same as sepher (writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register); from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This is a number, whether definite or symbolic – could be innumerable, few, abundance. It can also be a tally or account – or a narration.
^LXVII Some manuscripts say “children of Israel” = ben + Yisrael. Ben is the same as “children” in v5. See note XXXVI above. Yisrael is related to “God” in v3 & “God” in v4. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XXII 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.

^LXVIII “portion” = cheleq. From chalaq (to be smooth in a figurative sense; can refer to the stones that were part of casting lots – hence, apportion, share, distribute; figuratively, it can also mean to flatter). This is a division, lot, inheritance, legacy, or portion. It can also refer to a smooth tongue.
^LXIX “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.
^LXX “allotted” = chebel. From chabal (to bind, pledge, or wind tight; figuratively, can refer to perverting or destroying something; can also be used of writhing in pain, particularly in reference to childbirth). This is a band, rope, measuring line, noose. It can be a company, territory, or country. It can also refer to a throe of labor or ruin.
^LXXI “share” = nachalah. Related to “apportioned” in v8. See note LX above.

^LXXII “sustained” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^LXXIII “desert” = midbar. Related to “speak” in v1. From dabar (see note III above). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
^LXXIV “land” = erets. Same as “earth” in v1. See note IV above.
^LXXV “howling” = yelel. 1x in OT. From yalal (to howl, yell, wail). This is howl or a howling.
^LXXVI “wilderness” = yeshimon. 13x in OT. From yasham (to be stripped, destroyed, desolate). This is a wilderness or desert. It can also refer to a place called Jeshimon. It means “wasteland” or “wilderness.” See https://www.abarim-publications.com/Meaning/Jeshimon.html
^LXXVII “waste” = tohu. Root may mean a wasteland or desert. This is desolation or waste. Figuratively, it refers to emptiness, chaos, confusion, futility, something worthless or meaningless, or unreality. Used as an adverb, it can mean in vain. This describes the earth as a “formless void” in Gen 1:2.

^LXXVIII “shielded” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.
^LXXIX “cared” = bin. Same as “consider” in v7. See note LII above.
^LXXX “guarded” = natsar. This is to watch, guard, protect. It can be positive – preserve or obey. It can be negative as conceal.
^LXXXI “apple” = ishon. 5x in OT. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is middle. It could be the pupil as the middle of the eye or the middle of the night or a ball.
^LXXXII “eye” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^LXXXIII “eagle” = nesher. This is an eagle or vulture – some kind of large bird of prey. Its root may mean lacerate.
^LXXXIV “stirs up” = ur. This is to arise, lift, exult, or stir. It is to wake in a literal or figurative sense.
^LXXXV “nest” = qen. 13x in OT. Perhaps from qanan (to nestle, make or inhabit a nest). This is a nest or nestling. It can also refer to a room or other dwelling.
^LXXXVI “hovers” = rachaph. 3x in OT – used in Genesis 1:2 of the wind from God sweeping over the face of the waters. This is to flutter or move or shake. It can also mean to relax or grow soft.
^LXXXVII “young” = gozal. 2x in OT. Perhaps from gazal (to snatch, take violently, seize, tear away; to flay or rob). This is a young bird or nestling. It is derived from the root because young birds often have spotty feathers.

^LXXXVIII “spreads” = paras. This is to spread or stretch out, extend, break up, chop to pieces, disperse, display.
^LXXXIX “wings” = kanaph. This is wing, edge, corner, extremity. It can also be a flap or fold of a garment or the pinnacle of a building.
^XC “takes…up” = laqach. Related to “teaching” in v2. See note VIII above.
^XCI “bears…aloft” = 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.
^XCII “pinions” = ebrah. 4x in OT. From eber (wing, pinion); from abar (to fly, soar). This is a feather or wing.

^XCIII “alone” = badad. 12x in OT. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is separation, alone, apart, isolation, secluded, desolate, or lonely.
^XCIV “guided” = nachah. This is lead, guide, or bring. It can be used for transporting into exile or coming in as colonists. This is the word used in Psalm 23 “he leads me in the paths of righteousness.”
^XCV “no” = ayin. Same as “without” in v4. See note XXXI above.
^XCVI “foreign” = nekar. From the same as neker (misfortune, disaster). This is foreign or something that is foreign i.e. strange.
^XCVII “god” = el. Same as “God” in v4. See note XXX above.

^XCVIII “set” = rakab. This is to ride an animal or in some vehicle. It can also mean bringing on a horse.
^XCIX “heights” = bamah. The root might mean being high. This is height, wave, or elevation.
^C “fed” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^CI “produce” = tenubah. 5x in OT. From nub (to bear fruit, increase, flourish; speaking words). This is fruit, produce, or increase.
^CII “field” = sadeh. From the same as shadday (almighty, field, land); from shadad (to devastate, ruin, destroy, oppress, be powerful). Or, it may be from a word that means to spread out. This is field, ground, soil, or land. It can be used to mean wild as in a wild animal.

^CIII “nursed” = yanaq. This is to suckle or to nurse. In a causative sense, it can mean to give milk. So, this word can be used for a nursing mother or for her suckling child.
^CIV “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^CV “crags” = sela. Root may mean being lofty. This is a rock, cliff, crag, mountain. It could be used figuratively for obstinance or to show God as a refuge. It can also more generally mean fortress or stronghold.
^CVI “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.
^CVII “flinty” = challamish. 5x in OT. Perhaps from chalam (properly, to bind solidly and so to be plump; to be healthy or strong, to recover; figuratively, to dream). This is flint or a flint rock.

^CVIII “curds” = chemah. 10x in OT. Perhaps from the same as chomah (a wall for protection); from the same as cham (father-in-law – one’s husband’s father; perhaps from a root meaning to join). This is milk products like curds, butter, or cheese.
^CIX “herd” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^CX “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
^CXI “flock” = tson. This is a flock of sheep and goats.

^CXII “fat” = cheleb. Related to “milk” in v14. See note CX above.
^CXIII “lambs” = kar. 16x in OT. From karar (to dance, whirl). This is a ram, battering ram, lamb, pasture for sheep, camel’s saddle.
^CXIV “rams” = ayil. From the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is strength so it is used to indicate things that are strong or powerful: political chiefs, rams, posts, trees, oaks.
^CXV “Bashan” = Bashan. Bashan is a place whose name may mean “smooth.”
^CXVI “bulls” = ben. Same as “children” in v5. See note XXXVI above.
^CXVII “goats” = attud. From athod (to be ready, prepare, destined). This is something full grown or a leader. It can also refer to a male goat or ram.

^CXVIII {untranslated} = cheleb. Same as “fat” in v14. See note CXII above.
^CXIX “choicest” = kilyah. Perhaps from keli (something that was prepared – any implement, utensil, article, vessel, weapon, or instrument; also includes jewels, weapons, bags, carriages, and furniture); from kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is inward parts, such as kidney or heart. It can also be inmost being as feelings, mind, or within.
^CXX “wheat” = chittah. Perhaps from chanat (to spice, ripen, embalm). This is wheat, referring to the plant or its product.

^CXXI “drank” = shathah. This is to drink literally or figuratively. It could also be a drinker.
^CXXII “fine wine” = chemer. 1x in OT. From chamar (to be red, blush; to boil or foam, to glow red). This is red wine as in the process of fermenting.
^CXXIII “blood” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.
^CXXIV “grapes” = enab. 19x in OT. Root may mean to bear fruit. This is a grape, raisin, or wine. It can be used for the literal crop or as a metaphor for God’s relationship with Israel.

^CXXV “Jeshurun” = Yeshurun. Related to “upright” in v4. 4x in OT. From yashar (see note XXXIV above). This is Jeshurun or Yeshurun. It refers to Israel and means “upright one.”
^CXXVI “grew fat” = shamen. Related to “oil” in v13. 5x in OT. See note CVI above.
^CXXVII “kicked” = baat. 2x in OT. This is to kick, trample, or despise.
^CXXVIII “bloated” = abah. 3x in OT. This is to be thick, fat, or dense.
^CXXIX “gorged” = kasah. 1x in OT. This is to become fat or be stuffed to food. It can also refer to being sleek.

^CXXX “abandoned” = natash. Properly, this is to beat or pound as when something is beaten in order to expand or disperse. It can be leave, abandon, allow, neglect, spread, fall, or thrust out.
^CXXXI “God” = eloah. Related to “God” in v3 & “God” in v4 & {untranslated} in v8. From el (see note XXX above). This is God or a god.
^CXXXII “scoffed” = nabal. Related to “foolish” in v6. See note XLII above.
^CXXXIII “salvation” = yeshuah. From 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). This is salvation, deliverance, health, victory, prosperity.

^CXXXIV “made…jealous” = qanah. From qinah (zeal, jealousy). This is to be zealous or to provoke to jealousy.
^CXXXV “strange” = zur. This is to come from somewhere else – a stranger. It is to stop for lodging. Figuratively, it can also mean to profane or commit adultery.
^CXXXVI “abhorrent things” = 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.
^CXXXVII “provoked” = kaas. This is to provoke, be angry, grieve, trouble.

^CXXXVIII “sacrificed” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^CXXXIX “demons” = shed. Related to “field” in v13. 2x in OT. Perhaps from shud (swell up, devastate); similar to shadad (see note CII above). This is probably a demon.
^CXL “God” = eloah. Same as “God” in v15. See note CXXXI above.
^CXLI “deities” = elohim. Same as “God” in v3. See note XXII above.
^CXLII “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.

^CXLIII “new ones” = chadash. From chadash (to renew or restore, to repair or rebuild). This is something fresh or new.
^CXLIV “recently” = qarob. From qarab (to come near, offer, make ready). This is near whether nearby, related, near in time, or allied.
^CXLV “arrived” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CXLVI “ancestors” = ab. Same as “father” in v6. See note XLV above.
^CXLVII “feared” = saar. Related to “gentle rain” in v2. 8x in OT. See note XIII above.

^CXLVIII “were unmindful” = shayah. 1x in OT. This is to forget or neglect.
^CXLIX “bore” = 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.
^CL “forgot” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
^CLI “God” = el. Same as “God” in v4. See note XXX above.
^CLII “gave…birth” = chul. This is whirling around so dancing as in a circle or writhing in pain. It is used particularly for the pain of childbirth or from writhing due to fear. It can also be falling in pain or waiting.

^CLIII “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^CLIV “was jealous” = naats. This is to spurn, reject, provoke, abhor, treat with contempt. It can also mean bloom or flourish.
^CLV “spurned” = kaas. Related to “provoked” in v16. From kaas (see note CXXXVII above). This is vexation or anger.
^CLVI “sons” = ben. Same as “children” in v5. See note XXXVI above.
^CLVII “daughters” = bat. Related to “children” in v5. From ben (see note XXXVI above). This is daughter in a literal or figurative sense.

^CLVIII “said” = amar. Same as “tell” in v7. See note LVIII above.
^CLIX “hide” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
^CLX “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.
^CLXI “end” = acharith. From achar (to be behind, delay, be late, procrastinate, continue). This is the last, length, remnant, end, reward, future.

^CLXII “perverse” = tahpukah. 10x in OT. From haphak (to turn, overturn, change, return, turn over, pervert). This is perversity or fraud.
^CLXIII “faithfulness” = emun. Related to “faithful” in v4. 5x in OT. From aman (see note XXIX above). This is faithfulness, established, trustworthy.
^CLXIV “god” = el. Same as “God” in v4. See note XXX above.
^CLXV “idols” = hebel. This is emptiness, vapor, breath. It can refer to something that is fleeting or futile, worthless or a delusion. Something that is passing and so does not satisfy. This is related to the root for the name “Abel.”

^CLXVI “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^CLXVII “kindled” = qadach. 5x in OT. This is to kindle or burn.
^CLXVIII “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.
^CLXIX “burns” = yaqad. 9x in OT. This is to kindle or burn. It can also refer to a hearth.
^CLXX “depths” = tachti. 19x in OT. From tachat (underneath, below, the bottom, instead of). This is beneath, the depths, foot of a mountain, a pit, the womb.
^CLXXI “Sheol” = Sheol. Related to “ask” in v7. Perhaps from shaal (see note LV above). This is the place where the dead go, the grace, the underworld.

^CLXXII “devours” = akal. Same as “fed” in v13. See note C above.
^CLXXIII “increase” = yebul. 13x in OT. From yabal (to lead, bring, carry, conduct; properly, to flow; to bring or lead with fanfare). This is yield, produce. Literally, it refers to crops and figuratively to wealth.
^CLXXIV “sets on fire” = lahat. 11x in OT. This is to set on fire, burn, kindle, be ablaze, consume.
^CLXXV “foundations” = mosadah. 11x in OT. From mosad (foundation); from yasad (to establish, appoint, instruct; to set in a literal or figurative sense; also, to sit down together and so to consult or take counsel). This is a foundation.
^CLXXVI “mountain” = har. From harar (hill or mountain). This is mountain, hill, hilly region.

^CLXXVII “heap” = saphah. This is to capture, sweep away, scrape, remove, heap up, scatter, ruin, or perish.
^CLXXVIII “disasters” = 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.
^CLXXIX “spend” = kalah. Related to “choicest” in v14. See note CXIX above.
^CLXXX “arrows” = chets. From chatsats (to divide, chop, pierce, distribute, shoot an arrow, an archer). This is an arrow or archer, shaft, staff. Properly, it is someone or something that pierces, such as an arrow. It can imply a wound. Used figuratively of God’s thunder bolt.

^CLXXXI “wasting” = mazeh. 1x in OT. May come from a word that means to suck out. This is empty, burnt, exhausted.
^CLXXXII “hunger” = raab. From raeb (to be hungry). This is hunger, death, or hunger from famine.
^CLXXXIII “burning” = resheph. 7x in OT. Perhaps from saraph (to burn or kindle). This is a flame, thunderbolt, spark, arrow, fever, plague. Earliest sense was of a burning coal and all other senses derive from that by analogy.
^CLXXXIV “consumption” = lacham. This is to eat or feed on. Figuratively, it is to battle as a kind of consumption/destruction.

^CLXXXV “bitter” = meriri. 1x in OT. From marar (to be bitter, enraged, weep, grieve; properly, to trickle; to become bitter in a literal or figurative sense); from marar (to be bitter, embittered, weep, troubled); from mar (bitterness literal or figurative). This is bitter or poisonous.
^CLXXXVI “pestilence” = qeteb. 3x in OT. May come from a word that means to cut off. This is sting, pestilence, ruin, or destruction.
^CLXXXVII “teeth = shen. From shanan (to sharpen, point, pierce; figuratively to teach). This is a tooth, ivory, something sharp, or, figuratively, a cliff.
^CLXXXVIII “beasts” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^CLXXXIX “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

^CXC “venom” = chemah. From yacham (to be hot, mate; figuratively, to conceive). This is heat – figuratively it can be anger or fury. It can also refer to poison or venom as they can cause fever.
^CXCI “things crawling” = zachal. 3x in OT. This is to crawl, shrink back, a worm or serpent. By implication, it can refer to fear.
^CXCII “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.

^CXCIII “street” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
^CXCIV “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^CXCV “bereave” = shakol. This is a loss from death in a literal or figurative sense. It can specifically refer to a loss of children, whether a miscarriage, being barren, or not having children more broadly.
^CXCVI “chambers” = cheder. From chadar (to surround or enclose; a room as enclosed; also, by analogy, besieging). This is a chamber or room that is private. Can mean the innermost chamber of a house.
^CXCVII “terror” = emah. 17x in OT. From the same as ayom (dreadful, frightful, awesome). This is terror, fright, horror, fearsome, idol.

^CXCVIII “young man” = bachur. From bachar (to choose, appoint, try, excellent). This is choice, chosen, selected. It is a youth or young man.
^CXCIX “woman” = betulah. This is virgin, maiden, or bride. Can also be used figuratively for a place.
^CC “nursing child” = yanaq. Same as “nursed” in v13. See note CIII above.
^CCI {untranslated} = ish. Related to “apple” in v10. See note LXXXI above.
^CCII “old gray head” = sebah. 19x in OT. From sib (to have gray hair, become old). This is being gray or old.

^CCIII “make an end” = paah. Related to “mouth” in v1. See note VII above.
^CCIV “blot out” = shabat. This is to rest, stop, repose, cease working. By implication, it is to celebrate.
^CCV “memory” = zeker. Related to “remember” in v7. From zakar (see note XLIX above). This is remembrance, renown, memento, recollection, or commemoration.
^CCVI “humankind” = enosh. Related to “apple” in v10 & {untranslated} in v25. See note LXXXI above.

^CCVII “feared” = gur. Properly, this is the act of turning off the road for any reason. So, it means sojourning, becoming a guest. It can mean being fearful since one is outside of home territory. It can also mean dwelling, living, or inhabiting if one has turned off the root to encamp for a longer duration. This word is where the Hebrew “ger” comes from, which is the word translated “stranger” or “resident alien.”
^CCVIII “provocation” = kaas. Same as “spurned” in v19. See note CLV above.
^CCIX “enemy” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.

^CCX “for” = pen. Related to “face” in v20. Perhaps from panah (see note CLX above). This is lest, if, or.
^CCXI “adversaries” = tsar. From tsarar (to bind, restrict, narrow, be cramped, an adversary). Properly, this is a narrow or constricted place. Figuratively, it can be trouble, a pebble, an enemy, anguish, or distress.
^CCXII “misunderstand” = nakar. This is to recognize, examine, take notice, show, scrutinize. It is looking at something in a fixed way, showing perhaps respect or reverence. Alternately, it can show gazing with suspicion. Also, it can mean being strange towards someone or something and rejecting or ignoring it.

^CCXIII “and” = pen. Same as “for” in v27. See note CCX above.
^CCXIV “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.
^CCXV “is triumphant” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^CCXVI “did” = paal. Related to “work” in v4. See note XXIV above.

^CCXVII “are…void” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
^CCXVIII “sense” = etsah. From yaats (to counsel, advise, determine). This is advice, purpose, plan, prudence, or counselor.
^CCXIX “no” = ayin. Same as “without” in v4. See note XXXI above.
^CCXX “understanding” = tebunah. Related to “consider” in v7. From bin (see note LII above). This is understanding, discernment, discretion, intelligence, skill, fruit, an argument.

^CCXXI “were wise” = chakam. Related to “senseless” in v6. See note XLIII above.
^CCXXII “understand” = sakal. This is to consider or be prudent and so it can mean to instruct or be an expert. It can also mean dealing prudently, which implies success and prospering. This verb presumes intelligence of the subject. In one form of the verb, it can mean laying cross-wise.
^CCXXIII “discern” = bin. Same as “consider” in v7. See note LII above.
^CCXXIV “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.
^CCXXV “routed” = radaph. This is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives.
^CCXXVI “thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.

^CCXXVII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^CCXXVIII “myriad” = rebabah. Related to “showers” in v2. 16x in OT. From rabab (see note XV above). This is abundance, a myriad. It can be an indefinite large amount or mean ten thousand or a million.
^CCXXIX “put…to flight” = nus. This is to flee, vanish away, hide, escape, be displayed.
^CCXXX “sold” = makar. This is to sell – could be commerce/trade, a daughter to be married, someone into slavery. Figuratively, it can mean to surrender.
^CCXXXI “given…up” = sagar. This is to shut up, imprison, lock, hand over, or figuratively surrender.
^CCXXXII “fools” = palil. 3x in OT. From palal (to judge for oneself or in an official capacity; to pray or make supplication, to entreat). This is a judge.

^CCXXXIII “vine” = gephen. Same as “vinestock” in v32. See note CCXXXIV below.
^CCXXXIV “vinestock” = gephen. Root may mean to twine or bend. So, it is a vine, particularly referring to grapes.
^CCXXXV “Sodom” = Sedom. Perhaps from sadam (to burn) OR from sadad (to plow a field) or shadad (to be violent) or from sadad (to join) or yasad (to assemble) + –m (their). This is Sodom or Sedom. It is a city near the Dead Sea. It may mean “scorch” or “burnt” as a reference to the volcanic area. It could also mean “wet fields, “demons,” “divisions,” “breasts, “or “their assembly.” See https://www.abarim-publications.com/Meaning/Sodom.html

^CCXXXVI “vineyards” = shedemah. Related to “field” in v13 & “demons” in v17. 5x in OT. Perhaps from sadeh (see note CII). This is a cultivated field.
^CCXXXVII “Gomorrah” = Amorah. 19x in OT. From amar (to bind sheaves, heap; discipline as piling on blows) OR from am (people) + yarah (describes many small iterations combining to a bigger effect like many raindrops, lots of arrows, etc.). This is the city Gomorrah in the Jordan Valley. It may mean “people of fear,” “submersion,” “tyrannical dealings,” “people who shoot arrows,” “throes,” or “sheave.” See https://www.abarim-publications.com/Meaning/Gomorrah.html
^CCXXXVIII “poison” = rosh. 12x in OT. From rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is bitterness, gall, poison. It can be used of a plant or of venom from a snake.
^CCXXXIX “clusters” = eshkol. 9x in OT. Perhaps from eshek (a gathered bunch; can be a testicle or stone). This is cluster – as a bunch of fruit like grapes.
^CCXL “bitter” = merorah. Related to “bitter” in v24. 4x in OT. From marar (see note CLXXXV above). This is something bitter, bile, poison, venom.

^CCXLI “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
^CCXLII “poison” = chemah. Same as “venom” in v24. See note CXC above.
^CCXLIII “serpents” = tannin. From the same as tan (jackal, dragon, whale). It may stem from a root meaning elongate. It is some kind of monster of land or sea like a jackal or a sea serpent.
^CCXLIV “cruel” = akzar. 4x in OT. May come from a word that means to act harshly. This si cruel, fierce, or violent. It caan also mean brave.
^CCXLV “venom” = rosh. Same as “poison” in v32. See note CCXXXVIII above.
^CCXLVI “asps” = pethen. 6x in OT. This is some kind of venomous snake. Its root may mean to twist. Perhaps it is a cobra, asp, or adder.

^CCXLVII “laid up in store” = kamas. 1x in OT. This is to store away. Figuratively, it can mean to remember.
^CCXLVIII “sealed up” = chatham. To seal, close up, shut, stop, bring to an end. It is used especially for affixing a seal.
^CCXLIX “treasuries” = otsar. From atsar (to store up, hoard). This is treasure or the place where one keeps treasure – a depository, storehouse, armory, cellar.
^CCL “vengeance” = naqam. 17x in OT. From naqam (to avenge, punish, have a grudge, execute). This can be a quarrel or vengeance.
^CCLI “recompense” = shillem. 1x in OT. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is recompense, retribution, or requital.

^CCLII “time” = 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.
^CCLIII “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.
^CCLIV “slip” = mot. This is to shake, slip, falter, stagger, move, fall, give way, waver, be carried.

^CCLV “calamity” = ed. From the same as odoth (turning, occasion, cause, concerning); from the same as ud (firebrand, a poker). This is distress, destruction, disaster, ruin, misfortune, or oppression.
^CCLVI “at hand” = qarob. Same as “recently” in v17. See note CXLIV above.
^CCLVII “doom” = athid. Related to “goats” in v14. 5x in OT. From athod (see note CXVII above). This is ready, prepared, skilled, treasure, the future.
^CCLVIII “comes swiftly” = chush. This is to hurry, be eager.

^CCLIX “vindicate” = din. This is to judge, defend, dispute, govern, quarrel, plead.
^CCLX “have compassion” = nacham. Properly, this is a strong breath or a sigh. This can be to be sorry, to pity, console. Comfort, or repent. But, one can also comfort oneself with less righteous thoughts, so this can also mean to avenge oneself.
^CCLXI “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.

^CCLXII “power” = yad. Same as “hand” in v27. See note CCXIV above.
^CCLXIII “is gone” = azal. 6x in OT. This is to go away, evaporate, fail, or disappear.
^CCLXIV “neither” = ephes. From aphes (to finish, fail, stop, come to nothing, disappear). This is an end, ceasing, no further. It is often used to refer to the ends of the earth.
^CCLXV “bond” = atsar. To inclose, restrain, keep, hold back, or prevail. It can also mean to maintain, rule, or gather together.
^CCLXVI “free” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.

^CCLXVII “gods” = elohim. Same as “God” in v3. See note XXII above.
^CCLXVIII “took refuge” = chasah. This is to take refuge or flee for protection. Figuratively, it means to hope or trust in someone or something.
^CCLXIX “ate” = akal. Same as “fed” in v13. See note C above.
^CCLXX “sacrifices” = zebach. Related to “sacrificed” in v17. From zabach (see note CXXXVIII above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^CCLXXI “libations” = nsiyk. 6x in OT. From nasak (to pour out or melt; used especially for libations or for the process of making cast metal; can also be used figuratively for anointing a king). This is a drink offering idol made of poured metal, or a leader as an anointed one.

^CCLXXII “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.
^CCLXXIII “help” = azar. This is to surround, which implies encircling to protect someone or help them out. It can also be help, ally, or support.
^CCLXXIV “be” = hayah. Related to “Lord” in v3. See note XIX above.
^CCLXXV “protection” = sether. Related to “hide” in v20. From sathar (see note CLIX above). 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.

^CCLXXVI “no” = ayin. Same as “without” in v4. See note XXXI above.
^CCLXXVII “god” = elohim. Same as “God” in v3. See note XXII above.
^CCLXXVIII “kill” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CCLXXIX “make alive” = chayah. This is to live or keep alive in a literal or figurative sense. So, it can be revive, nourish, or save.

^CCLXXX “wound” = machats. 14x in OT. This is to dash asunder, severely wound, strike, crush. Figuratively, it is to subdue or destroy.
^CCLXXXI “heal” = rapha. Properly, this is to repair by stitching – figuratively this means to heal or cure. It can also mean to make whole.
^CCLXXXII “no one” = ayin. Same as “without” in v4. See note XXXI above.
^CCLXXXIII “deliver” = 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.

^CCLXXXIV “lift up” = nasa. Same as “bears…aloft” in v11. See note XCI above.
^CCLXXXV “swear” = amar. Same as “tell” in v7. See note LVIII above.
^CCLXXXVI “live” = chay. Related to “make alive” in v39. From chayah (see note CCLXXIX above). 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.
^CCLXXXVII “forever” = olam. Same as “of old” in v7. See note LI above.

^CCLXXXVIII “whet” = shanan. Related to “teeth” in v24. 9x in OT. See note CLXXXVII above.
^CCLXXXIX “flashing” = baraq. From baraq (to flash, a flash of lightning). This is lightning. Figuratively, it could be a gleaming or glittering. Concretely, it could be a flashing sword.
^CCXC “takes hold” = achaz. This is to grasp, catch, seize, take and hold in possession. It can also be to be afraid or hold back.
^CCXCI “judgment” = mishpat. Same as “just” in v4. See note XXVIII above.
^CCXCII “take” = 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.”
^CCXCIII “repay” = shalam. Related to “recompense” in v35. See note CCLI above.
^CCXCIV “hate” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.

^CCXCV “make…drunk” = shakar. 19x in OT. This is to be filled with drink, merry, tipsy. It can be satiated in a positive sense or drunken in a negative sense. It can also figuratively refer to influence.
^CCXCVI “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.
^CCXCVII “slain” = chalal. From chalal (to pierce, to wound; figuratively, making someone or something profane or breaking your word; to begin as though one opened a wedge; to eat something as a common thing). This is to pierce, profane or pollute. It can also refer to slain or deadly.
^CCXCVIII “captives” = shibyah. 12x in OT. From shabah (to take captive, keep, a captor) OR from shbiy (prisoner, exiled, captivity, booty); {from shebo (valuable stone, maybe agate) OR from shabah (see above)}. This is captives or exile.
^CCXCIX {untranslated} = rosh. Related to “poison” in v32. See note CCXXXVIII above.
^CCC “long-haired” = pera. 2x in OT. Perhaps from pera (long or disheveled hair); from para (to loosen, avoid, expose, begin, avenge). This is long-haired, leader, revenge.

^CCCI “praise” = ranan. This is a cry of joy or a joyful song. Properly, it is emitting a shrill sound, especially one of joy.
^CCCII {untranslated} = goy. Same as “nations” in v8. See note LXI above.
^CCCIII “avenge” = naqam. Related to “vengeance” in v35. See note CCL above.
^CCCIV “children” = ebed. Same as “servants” in v36. See note CCLXI above.

^CCCV “take vengeance” = naqam. Same as “vengeance” in v35. See note CCL above.
^CCCVI “repay” = shub. Same as “take” in v41. See note CCXCII above.
^CCCVII “cleanse” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^CCCVIII “land” = adamah. Related to “humankind” in v8. From the same as adam (see note LXIII above). This is ground, earth, soil as red, or land.

^CCCIX “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^CCCX “came” = bo. Same as “arrived” in v17. See note CXLV above.
^CCCXI “recited” = dabar. Same as “speak” in v1. See note III above.
^CCCXII “words” = dabar. Related to “speak” in v1 & “desert” in v10. From dabar (see note III 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.
^CCCXIII “song” = shir. From shir (to sing; one who is singing or leading others in song). This is song or singer.

^CCCXIV “hearing” = ozen. Related to “give ear” in v1. See note I above.
^CCCXV “Joshua” = Hoshea. Related to “salvation” in v15. 16x in OT. From yasha (see note CXXXIII above). This is Hosea, Hoshea, or Joshua, meaning “salvation” or “deliverer.”
^CCCXVI “Nun” = Nun. From nun (to propagate, continue, resprout, be perpetual). This is Nun or Non, meaning “perpetuity.”
^CCCXVII “finished” = kalah. Same as “spend” in v23. See note CLXXIX above.
^CCCXVIII “words” = dabar. Same as “words” in v44. See note CCCXII above.
^CCCXIX “Israel” = Yisrael. Same as {untranslated} in v8. See note LXVII above.

^CCCXX “take” = sim. Related to “name” in v3. See note XVIII above.
^CCCXXI “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.
^CCCXXII “words” = dabar. Same as “words” in v44. See note CCCXII above.
^CCXXIII “giving in witness” = ud. This is to repeat, return, do again. This implies testifying something since that is a repetition. It can also mean to charge, admonish, protest, relieve, restore, or lift up.
^CCXXIV “today” = yom. Same as “days” in v7. See note L above.

^CCCXXV “give…as a command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^CCCXXVI “children” = ben. Same as “children” in v5. See note XXXVI above.
^CCCXXVII “diligently observe” = 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 the same as “made” in v6. See note XLVII above.
^CCCXXVIII “words” = dabar. Same as “words” in v44. See note CCCXII above.
^CCCXXIX “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.

^CCCXXX “trifling” = req. 14x in OT. From riq (to be empty or to make empty; also vanity, emptiness, something worthless, in vain); from ruq (to pour out in a literal or figurative sense, hence, to be or make empty). This is empty, vain, or worthless.
^CCCXXXI “matter” = dabar. Same as “words” in v44. See note CCCXII above.
^CCCXXXII “life” = chay. Same as “live” in v40. See note CCLXXXVI above.
^CCCXXXIII {untranslated} = dabar. Same as “words” in v44. See note CCCXII above.

^CCCXXXIV “live long” = arak + yom. Literally “prolong your days.” Arak is to continue, lengthen prolong, delay, or endure. It is being long or causing something to be long in a literal or figurative sense. Yom is the same as “days” in v7. See note L above.
^CCCXXXV “land” = adamah. Same as “land” in v43. See note CCCVIII above.
^CCCXXXVI “crossing over” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^CCCXXXVII “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
^CCCXXXVIII “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.

^CCCXXXIX “very” = 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.
^CCCXL “addressed” = dabar. Same as “speak” in v1. See note III above.
^CCCXLI “follows” = amar. Same as “tell” in v7. See note LVIII above.
^CCCXLII “ascend” = alah. Related to “Most High” in v8. See note LIX above.
^CCCXLIII “Abarim” = Abarim. Related to “crossing over” in v47. 5x in OT. From abar (see note CCCXXXVI above). This is Abarim, a place meaning “regions beyond,” “passages,” or “crossings.” See https://www.abarim-publications.com/Meaning/Abarim.html

^CCCXLIV “Mount” = har. Same as “mountains” in v22. See note CLXXVI above.
^CCCXLV “Nebo” = Nebo. 13x in OT. From Akkadian nabu (to prophesy, announce); related to Hebrew nabi (prophet) and nabah (to be important or high). This is Nebo – the name of a city and mountain in Moab. It is also a Babylonian god of wisdom and the god of the scribes. The name likely means foreteller or height. See https://www.abarim-publications.com/Meaning/Nebo.html#.X1QWdMhKhPY
^CCCXLVI “land” = erets. Same as “earth” in v1. See note IV above.
^CCCXLVII “Moab” = Moab. Related to “father” in v6. May be from ab (see note XLV above). This is Moab or Moabite. Name could mean “from her father” in reference to the incestuous relationship between Lot and his daughters. The name could also mean, more pleasantly, “seed of a father” or “desirable land.” See https://en.wikipedia.org/wiki/Moab

^CCCXLVIII “across” = paneh. Same as “face” in v20. See note CLX above.
^CCCXLIX “Jericho” = Yericho. From yareach (moon); {from the same as yerach (month)} OR from ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is Jericho meaning either “moon city” or “fragrant place.”
^CCCL “view” = raah. Same as “saw” in v19. See note CLIII above.
^CCCLI “land” = erets. Same as “earth” in v1. See note IV above.
^CCCLII “Canaan” = Kna’an. From kana’ (to be humble, subdue; properly, bend the knee). This is Canaan, his descendants, and the land where they settled. This could mean lowlands, describing their land or subjugated in reference to being conquered by Egypt. See https://en.wikipedia.org/wiki/Canaan

^CCCLIII “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^CCCLIV “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “children” in v5. See note XXXVI above. Yisrael is the same as {untranslated} in v8. See note LXVII above.
^CCCLV “possession” = achuzzah. Related to “takes hold” in v41. From achaz (see note CCXC above). This is a possession, particularly used of land.
^CCCLVI “die” = mut. Same as “kill” in v39. See note CCLXXVIII above.
^CCCLVII “gathered” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^CCCLVIII “kin” = am. Same as “people” in v6. See note XLIV above.

^CCCLIX “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.
^CCCLX “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See https://en.wiktionary.org/wiki/Aaron
^CCCLXI “Hor” = Hor. Related to “mountains” in v22. 12x in OT. Perhaps from har (see note CLXXVI above). This is Hor, the name of two mountains – one in Idumaea and another in Syria.
^CCCLXII “broke faith” = maal. This is to be or behave in a way that is unfaithful, to violate or transgress. It can also mean to cover up.
^CCCLXIII “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

^CCCLXIV “waters” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^CCCLXV “Meribath-Kadesh” = Meribath-qadesh. Meribath is 7x in OT. From rib (strife or dispute – whether a personal one or one in a court of law); from rib (properly to toss or grapple; used figuratively to mean wrangling and so for arguments, complaints, or disputes; used in a legal setting for pleading or defending a case). This is strife or provocation. Qadesh is 18x in OT. From the same as 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, etc.) This is Kadesh, a place whose name means sacred or sanctuary.
^CCCLXVI “wilderness” = midbar. Same as “desert” in v10. See note LXXIII above.
^CCCLXVII “Zin” = Tsin. 10x in OT. This is Zin or Tsin, which may come from a word that means to prick. It could mean “a crag” or “thorn” or “barb” or “decompilation” or “dry place” or “tradition” or “low palm tree” or “lowland.” See https://www.abarim-publications.com/Meaning/Zin.html

^CCCLXVIII “maintain…holiness” = qadash. Related to “Kadesh” in v51. From qodesh (see note CCCLXV above). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.
^CCCLXIX “land” = erets. Same as “earth” in v1. See note IV above.
^CCCLXX “from a distance” = neged. Related to “inform” in v7. From nagad (see note LVI above). This is in front of, opposite to. It can refer to a counterpart or partner, one corresponding to or in the sight of.
^CCCLXXI “enter” = bo. Same as “arrived” in v17. See note CXLV above.
^CCCLXXII “land” = erets. Same as “earth” in v1. See note IV above.
^CCCLXXIII “giving” = natan. Same as “giving” in v49. See note CCCLIII above.