Deuteronomy 33

^I “blessing” = barakah. From barak (to kneel, bless; blessing God as part of worship and adoration; blessing humans to help them; can be used as a euphemism to say curse God). This is blessing, which implies prosperity or peace.
^II “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.
^III “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^IV “God” = Elohim.

^V “blessed” = barak. Related to “blessing” in v1. See note I above.
^VI “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note IV 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.
^VII “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.
^VIII “death” = mavet. From muth (to die in a literal or figurative sense). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

^IX “said” = amar. This is to speak, say, answer, command, promise, report.
^X “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.
^XI “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XII “Sinai” = Sinay. Probably from the same as Sin (Sin, a city meaning “clay” or “bush); {perhaps from asam (to gather, store) OR from seneh (thorn bush) OR related to Aramaic siyn (a god called Sin) OR perhaps Hebrew siyn (related to mud or clay)}. This is Sinai – a place whose name may mean “bush of the Lord” or “muddy.” See https://www.abarim-publications.com/Meaning/Sinai.html

^XIII “dawned” = zarach. 18x in OT. This is to rise, shine, or dawn. It can also be used to describe symptoms of leprosy.
^XIV “Seir” = Seir. From the same as sear (hair, hairy, rough); {from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense)} OR from sa’iyr (goat, shaggy, devil, satyr). This is Seir, Edomite mountain region. It is the name of the people that live there and a particular Judean mountain. It may mean “the hairy guys,” “bucks,” “horrors,” “bristly,” or “riders on the storm.” See https://www.abarim-publications.com/Meaning/Seir.html
^XV “shone forth” = yapha. 8x in OT. This is to shine out beams, look favorably.
^XVI “Mount” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^XVII “Paran” = Paran. 11x in OT. From the same as porah (a branch or spring; properly, ornamentation); perhaps from pa’ar (to beautify or adorn, to gleam; can refer to showing honor or glorifying someone; also to boast or to shake a tree for harvest). This is Paran, perhaps meaning ornamental.

^XVIII “were” = athah. This is to come or bring. It can also refer to the past or future arriving.
^XIX “myriads” = rebabah. 16x in OT. From rabab (being many or much, abounding, increasing, multiplying; cast together and so the sense of increasing, generally in number). This is abundance, a myriad. It can be an indefinite large amount or mean ten thousand or a million.
^XX “holy ones” = qodesh. This is 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.
^XXI “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.
^XXII “host” = esh dath. 1x in OT. From esh (fire, burning, flaming, hot; fire in a literal or figurative sense) + dath (a law or command of the king). This is fiery law or flashing lightning.

^XXIII “indeed” = aph. This is also, furthermore, even.
^XXIV “favorite” = chabab. 1x in OT. This is close to one’s breast, which is to say cherished or loved.
^XXV “peoples” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^XXVI “all” = kol. From kalal (to complete). This is all or every.
^XXVII “holy ones” = qadosh. Related to “holy ones” in v2. From qodesh (see note XX above). 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).
^XXVIII “charge” = 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.

^XXIX “marched” = takah. 1x in OT. This is to follow, sit, or encamp.
^XXX “heels” = 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.
^XXXI “accepted” = 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.
^XXXII “direction” = dabbarah. 1x in OT. From dabar (to speak, declare, discuss, destroy, subdue). This is a word.

^XXXIII “charged” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^XXXIV “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.
^XXXV “possession” = morashah. 9x in OT. From morash (possession, thought, delight); from yarash (inheriting or dispossessing; refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them; by implication, to seize or rob, to expel, ruin, or impoverish). This is a possession or heritage.
^XXXVI “assembly” = qehillah. 2x in OT. From the same as qahal (assembly, congregation, multitude). This is assembly or congregation.
^XXXVII “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.

^XXXVIII “arose” = hayah. Related to “Lord” in v2. See note X above.
^XXXIX “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^XL “Jeshurun” = Yeshurun. 4x in OT. From yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is Jeshurun or Yeshurun. It refers to Israel and means “upright one.”
^XLI “leaders” = 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).
^XLII “assembled” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.

^XLIII “united” = yachad. From yachad (to join, be united). This is a unit, both, altogether, unitedness, alike.
^XLIV “tribes” = shebet. This is a rod, staff, club, scepter, dart, or tribe. Literally a stick that can be used for punishing, writing, fighting, walking, ruling; thus, used figuratively for a clan.
^XLV “Israel” = Yisrael. Same as “Israelites” in v1. See note VI above.
^XLVI “Reuben” = Reuben. Related to “Israelites” in v1. From raah (to see, show, stare, think, view; to see in a literal or figurative sense) + ben (see note VI above). This is Reuben, meaning “behold a son.”
^XLVII “live” = chayah. This is to live or keep alive in a literal or figurative sense. So, it can be revive, nourish, or save.
^XLVIII “die out” = mut. Related to “death” in v1. See note VIII above.

^XLIX “numbers” = 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.
^L “are” = hayah. Same as “arose” in v5. See note XXXVIII above.
^LI “few” = 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.

^LII “Judah” = Yehudah. Probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah, meaning “praised.”
^LIII “give heed” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^LIV {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.
^LV “bring” = bo. Same as “came” in v2. See note XI above.

^LVI “strengthen” = rab. Related to “myriads” in v2. From rabab (see note XIX above). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^LVII “hands” = yad. Same as “charge” in v3. See note XXVIII above.
^LVIII “help” = ezer. From azar (to help, protect, support, ally; properly, to surround so as to provide aid). This is help, aid, or helper. This word is used in Genesis 2:18 when God decides to make for Adam, “a helper as his partner.” If the same word can be used of God’s help (as in Psalm 121:1), then we should not downplay the significance of this formulation of “help.”
^LIX “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.

^LX “Levi” = Levi. Perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levi, perhaps meaning “attached.” It can refer to Jacob’s son, his tribe, and descendants.
^LXI “Thummim” = Tummim. 5x in OT. Probably from the same as tom (completeness or full measure; blameless, moral innocence, prosperity, or integrity; a portion of the high priest’s breastplate); 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 Thummim or Tummim, meaning perfection or truth. It is placed in the breastplate of the high priest and used for casting lots (divining God’s will) along with the Urim.
^LXII “Urim” = Urim. 7x in OT. From ur (fire, light, the east); {from or (to be or become light, shine)}. This is Urim, meaning lights. It is placed in the breastplate of the high priest and used for casting lots (divining God’s will) along with the Thummim.
^LXIII “loyal” = chasid. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is faithful, kind, pious, merciful, or gracious. It can also refer to godly or pious people. This is where Chasidic Jews take their name from.
^LXIV “one” = ish. Same as “man” in v1. See note III above.

^LXV “tested” = nasah. This is to test, prove, try, tempt, or attempt.
^LXVI “Massah” = Massah. Related to “tested” in v8. 4x in OT. From nasah (see note LXV above). This is Massah, meaning “test” or “temptation” or “proving.” See https://www.abarim-publications.com/Meaning/Massah.html
^LXVII “contended” = rib. This is properly to toss or grapple. It is used figuratively to mean wrangling and so for arguments, complaints, or disputes. It is used in a legal setting for pleading or defending a case.
^LXVIII “waters” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^LXIX “Meribah” = Meribah. Related to “contended” in v8. 6x in OT. From the same as meribah (strife, quarrel); from rib (see note LXVII above). This is Meribah, a place whose name means “strife.”

^LXX “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^LXXI “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
^LXXII “regard” = raah. Related to “Reuben” in v6. See note XLVI above.
^LXXIII “ignored” = lo + nakar. Nakar 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.
^LXXIV “kin” = 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.

^LXXV “acknowledge” = 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.
^LXXVI “children” = ben. Same as “Israelites” in v1. See note VI above.
^LXXVII “observed” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^LXXVIII “word” = imrah. Related to “said” in v2. From emer (speech, thing, utterance, promise, argument, command); from amar (see note IX above). This is any kind of utterance, a word or commandment.

^LXXIX “kept” = natsar. This is to watch, guard, protect. It can be positive – preserve or obey. It can be negative as conceal.
^LXXX “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^LXXXI “teach” = yarah. Related to “law” in v4. See note XXXIV above.
^LXXXII “ordinances” = 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.

^LXXXIII “place” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^LXXXIV “incense” = qetorah. 1x in OT. From the same as qitor (smoke, clouds, vapor); from qatar (to smoke or burn; especially of sacrifice – the fragrance of the offering); perhaps from qetoreth (smoke, incense, the scent of the sacrifice as it burned) This is incense or perfume.
^LXXXV “before” = 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.
^LXXXVI “whole burnt offerings” = kalil. Related to “all” in v3. 15x in OT. From kalal (see note XXVI above). This is entire, perfect, pure, or wholly. For a burnt offering, it can mean burned wholly.
^LXXXVII “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

^LXXXVIII “Lord” = YHVH. Related to “Lord” in v2 & “arose” in v5. From the same as YHVH (see note X above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.
^LXXXIX “substance” = chayil. From chul (to be firm, strong, prosperous; to endure). This is strength, wealth, ability, activity. It can refer to soldier or a company of soldiers as well as goods. It is a force of people, means, or goods. It can speak of valor, virtue, or strength.
^XC “accept” = ratsah. This is to be pleased with, delight, take pleasure in, or accept with favor. It can mean to approve or consent regarding something. It can also be used specifically of satisfying debts or being pardoned.
^XCI “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.

^XCII “crush” = machats. 14x in OT. This is to dash asunder, severely wound, strike, crush. Figuratively, it is to subdue or destroy.
^XCIII “loins” = mothen. This is the waist, slender, or small of back. It can also refer to the loins when in plural.
^XCIV “adversaries” = 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.
^XCV “hate” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
^XCVI “rise again” = qum. Same as “adversaries” in v11. See note XCIV above.

^XCVII “Benjamin” = Binyamin. Related to “Israelites” in v1 & “Reuben” in v6 & to “right” in v2. From ben (see note VI above) + from yamin (see noteXXI above). This is Benjamin, meaning “son of the right hand.” It could refer to Benjamin himself, his offspring, their tribe, or their territory.
^XCVIII “beloved” = yadid. 9x in OT. Perhaps from the same as dod (beloved, love, uncle, love token; root may mean to boil). This is lovely, amiable, beloved.
^XCIX “Lord” = YHVH. Same as “Lord” in v2. See note X above.
^C “rests” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
^CI “safety” = betach. From batach (to hide for refuge, be secure or sure; figuratively, it refers to trust, being confident, or hoping). This is a place of refuge. So, abstractly, it can be confidence, security, hope, trust, or assurance.

^CII “surrounds” = chaphaph. 1x in OT. This is to surround or shield as an act of protection.
^CIII “day” = 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.
^CIV “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.
^CV “shoulders” = katheph. Root may mean to clothe. This is shoulder, side, corner.

^CVI “Joseph” = Yoseph. From yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases” or “let him add.”
^CVII “Lord” = YHVH. Same as “Lord” in v2. See note X above.
^CVIII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CIX “choice gifts” = meged. 8x in OT. This is something of value or excellent. It is usually a product or produce.
^CX “heaven” = 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.
^CXI {untranslated} = tal. Perhaps from talal (to cover, roof, strew). This is dew or mist as something that covers plants.

^CXII “deep” = tehom. Perhaps from hum (to roar, murmur, cause an uproar, agitate; to defeat in battle, destroy). This is the deep or the abyss. Either understood as a formless empty place of nothingness or as a place of confusion filled with water – the deep the feeds the waters of the earth.
^CXIII “lies” = rabats. This is crouched like an animal, lie down, lie stretch out, rest, sit, brood, lurk.
^CXIV “beneath” = tachat. This is underneath, below, the bottom, instead of.
^CXV “choice” = meged. Same as “choice gifts” in v13. See note CIX above.
^CXVI “fruits” = tebuah. Related to “came” in v2. From bo (see note XI above). This is produce, increase or gain – can be literal or figurative.
^CXVII “sun” = shemesh. This is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.

^CXVIII “rich” = meged. Same as “choice gifts” in v13. See note CIX above.
^CXIX “yield” = geresh. 1x in OT. From garash (to cast out or expel; to exile someone or to divorce them). This is something put forth – produce.
^CXX “finest produce” = rosh. Same as “leaders” in v5. See note XLI above.
^CXXI “ancient” = qedem. Perhaps from qadam (to come in front or be in front; to meet, anticipate, confront, receive, or rise; sometimes to meet for help). This is front, formerly, before, east, eternal, everlasting, antiquity.
^CXXII “mountains” = harar. Related to “Mount” in v2. 12x in OT. See note XVI above.

^CXXIII “abundance” = meged. Same as “choice gifts” in v13. See note CIX above.
^CXXIV “everlasting” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CXXV “hills” = gibah. From the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is hill or little hill.
^CXXVI “earth” = erets. Same as “land” in v13. See note CVIII above.
^CXXVII “fullness” = melo. From male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). This is fullness in a literal or figurative sense.

^CXXVIII “favor” = ratson. Related to “accept” in v11. From ratsah (see note XC above). This is delight shown in favor, good will, something that is accepted or acceptable.
^CXXIX “dwells” = shakan. Same as “rests” in v12. See note C above.
^CXXX “Sinai” = seneh. 6x in OT. This is some kind of thorny bush like a bramble or blackberry bush. It may come from a root that means to prick.
^CXXXI “head” = rosh. Same as “leaders” in v5. See note XLI above.
^CXXXII “brow” = qodqod. 11x in OT. Perhaps from qadad (to bow the head, stoop, bow in deference). This is the scalp or crown of the head.
^CXXXIII “prince” = nazir. 16x in OT. From nazar (to dedicate, set apart, fast, keep self from impurity, refrain from worship; to consecrate for a holy purpose). This is a devoted one, i.e. a Nazarite. It can also refer to a prince or a vine that has not been trimmed.
^CXXXIV “brothers” = ach. Same as “kin” in v9. See note LXXIV above.

^CXXXV “firstborn” = bekor. From bakar (to bear fruit, be firstborn, firstling, that which opens the womb, give the birthright to). This is firstborn or chief.
^CXXXVI “bull” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
^CXXXVII “majesty” = hadar. From hadar (to honor or adorn; majestic, respected, glorious; to favor or honor; to be proud). This is ornament, splendor, beauty, dignity, majesty, magnificence, and glory.
^CXXXVIII “horns” = qeren. This is horn or hill. It can be a flask or cornet, ivory, altar corner, mountain peak, or figuratively power.
^CXXXIX “wild ox” = reem. 9x in OT. From raam (to lift up). This is a wild bull or ox.

^CXL “gores” = nagach. 11x in OT. This is to push, gore, collide, butt with horns. Figuratively, it can mean to go to war with.
^CXLI “together” = yachad. Same as “united” in v5. See note XLIII above.
^CXLII “ends” = 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.
^CXLIII “Ephraim” = Ephrayim. From the same as epher (ashes or dust – properly something strewn) OR from parah (to grow, increase, be fruitful in a literal or figurative sense). This is Ephraim, one of Joseph’s sons, his descendants, and their land.
^CXLIV “thousands” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
^CXLV “Manasseh” = Menashsheh. From nashah (to forget, neglect, remove, deprive). This is Manasseh, literally “causing to forget.” It is Manasseh, his tribe, or the lands of the tribe.

^CXLVI “Zebulun” = Zebulun. From zabal (to dwell, inclose, reside). This is Zebulun, that tribe, or their territory. It means “habitation.”
^CXLVII “rejoice” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^CXLVIII “going out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CXLIX “Issachar” = Yissaskar. Related to “accepted” in v3. Perhaps from nasa (see note XXXI above) + sakar (wages, payment, service, salary, worth, reward, or benefit); {from sakar (to hire, reward, earn)} OR ish (man); {perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail} + sakar (see above). This is Issachar, one of Jacob’s children and his tribe. It may mean “there is recompense,” “man of hire,” “he is wages,” or “he will bring a reward.” See https://www.abarim-publications.com/Meaning/Issachar.html
^CL “tents” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.

^CLI “call” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^CLII “mountain” = har. Same as “Mount” in v2. See note XVI above.
^CLIII “offer” = zabach. Related to “altar” in v10. See note LXXXVII above.
^CLIV “right” = tsedeq. This is rightness, righteousness, vindication. It is everything that is just or ethical. That which is right in a natural, moral, or legal sense. It also includes just weights (i.e. true weights). Figuratively, this is justice, righteousness, equity – even prosperity.
^CLV “sacrifices” = zebach. Related to “altar” in v10 & “offer” in v19. From zabach (see note LXXXVII 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.

^CLVI “suck” = 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.
^CLVII “affluence” = shepha. 1x in OT. May come from a word meaning to abound. This is affluence or resources.
^CLVIII “seas” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.
^CLIX “hidden” = taman. This is to hide, bury, keep in reserve. It is hiding something by covering it.
^CLX “treasures” = saphan. 1x in OT. From the same as saphan (to hide, hoard, reserve; to cover over or figuratively to deny; also to lurk). This is valuable treasure.
^CLXI “sand” = chol. From chul (whirling around so dancing as in a circle or writhing in pain; used particularly for the pain of childbirth or from writhing due to fear; can also be falling in pain or waiting). This is sand, perhaps because of its roundness or the way that the grains can whirl.

^CLXII “Gad” = Gad. Perhaps from gad (fortune, troop; Gad, the name of a god of Babylon); from gad (fortunate, a troop); from gud (to invade, overcome, attack). This is Gad, one of Jacob’s children, his tribe and the land they settled. It means “fortune” or “fortunate.”
^CLXIII “enlargement” = rachab. This is to grow wide or enlarge in a literal or figurative sense. It can also mean extend, relieve, rejoice, or speak boldly. This is the verb that Rahab comes from.
^CLXIV “lion” = labiy. 14x in OT. This is to roar – a lion or lioness as stout and fierce.
^CLXV “lives” = shakan. Same as “rests” in v12. See note C above.

^CLXVI “tears” = taraph. This is to tear or pluck off into pieces, to rend or catch. It can also mean supply with food.
^CLXVII “arm” = zeroa. Perhaps from zara (to sow, scatter seed, conceive). This is the arm, shoulder, or foreleg of an animal. It is figuratively used for power, force, might, or help.
^CLXVIII “and” = aph. Same as “indeed” in v3. See note XXIII above.
^CLXIX “scalp” = qodqod. Same as “brow” in v16. See note CXXXII above.

^CLXX “chose” = raah. Same as “regard” in v9. See note LXXII above.
^CLXXI “best” = reshith. Related to “leaders” in v5. From rosh (see note XLI above). This is beginning, first place, highest rank, chief thing.
^CLXXII “commander’s” = chaqaq. 19x in OT. This is to inscribe, carve, or decree. It can be a lawmaker/commander or a staff/scepter. Literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal.
^CLXXIII “allotment” = chelqah. From cheleq (portion, catch, division, reward, share, smooth tongue, flattery, associate); 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 smoothness. Figuratively it can mean a tract of land or other allotment or flattery.
^CLXXIV “reserved” = saphan. Related to “treasures” in v19. 6x in OT. See note CLX above.

^CLXXV “came” = athah. Same as “were” in v2. See note XVIII above.
^CLXXVI “executed” = asah. This is to make, do, act, appoint, become in many senses.
^CLXXVII “justice” = tsedaqah. Related to “right” in v19. From the same as tsedeq (see note CLIV above). This is righteousness, justice, righteous acts, and moral virtue.
^CLXXVIII “Lord” = YHVH. Same as “Lord” in v2. See note X above.

^CLXXIX “Dan” = Dan. From din (to judge, defend, dispute, govern, quarrel, plead). This is Dan or a Danite. It means “judge” and can refer to Dan, his tribe, or the lands of the tribe.
^CLXXX “lion’s” = ari. From arah (to gather or pluck). This is a young lion.
^CLXXXI “whelp” = gur. 7x in OT. From gur (to quarrel, attack). This is a young cub or whelp that still lives in the den. It is often used of a lion cub.
^CLXXXII “leaps” = zanaq. This is to spring forward.
^CLXXXIII “Bashan” = Bashan. Bashan is a place whose name may mean “smooth.”

^CLXXXIV “Naphtali” = Naphtali. From pathal (to twist, twine, wrestle, struggle, behave in an unsavory way). This is Naphtali, meaning “my wrestling.” It can refer to Naphtali, his tribe, or the lands of the tribe.
^CLXXXV “sated” = sabea. 8x in OT. From saba (to be satisfied or full in a literal or figurative sense; to have plenty of). This is satisfied, full, ripe. It can be sated in a good or unpleasant way. Frequently used to say someone (Abraham, Isaac, Job) is “full of years” when they die.
^CLXXXVI “full” = male. Related to “fullness” in v16. See note CXXVII above.
^CLXXXVII “Lord” = YHVH. Same as “Lord” in v2. See note X above.
^CLXXXVIII “possess” = yarash. Related to “possession” in v4. See note XXXV above.
^CLXXXIX “west” = yam. Same as “seas” in v19. See note CLVIII above.
^CXC “south” = darom. 17x in OT– 13x in Ezekiel. Perhaps related to deror (flowing quickly – hence flowing free, release, and liberty; pure or clear). This is south or south wind.

^CXCI “Asher” = Asher. From ashar (to go straight, lead, guide; to be level and so to be right, blessed, honest, happy). This is Asher, one of Jacob’s children and his tribe. It means “happy one.”
^CXCII “sons” = ben. Same as “Israelites” in v1. See note VI above.
^CXCIII “favorite” = ratsah. Same as “accept” in v11. See note XC above.
^CXCIV “dip” = tabal. 16x in OT. This is to dip or immerse. It is used to describe religious rites, as part of murderous schemes (e.g. Joseph’s brothers dipping his coat in goat’s blood), for everyday purposes, and also of miracles (e.g. Naaman immersing himself in the Jordan).
^CXCV “foot” = regel. Same as “heels” in v3. See note XXX above.
^CXCVI “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.

^CXCVII “bars” = minal. 1x in OT. From naal (properly to secure with a bar or cord; to lock, bolt, enclose; to secure with a cord i.e. to put on a sandal). This is bolt, lock, shoe.
^CXCVIII “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.
^CXCIX “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.
^CC “strength” = dobe. 1x in OT. May come from a word that means being sluggish. This is rest, quiet, strength.

^CCI “none” = 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.
^CCII “God” = el. Related to “God” and “Israelites” in v1. See note IV above.
^CCIII “rides” = rakab. This is to ride an animal or in some vehicle. It can also mean bringing on a horse.
^CCIV “majestic” = gaavah. 19x in OT. From gaah (to rise up, be exalted, triumph; figuratively, be majestic). This is majesty, excellency, pride, or arrogance. It can also mean ornament.
^CCV “clouds” = shachaq. From shachaq (to rub off, wear away, pulverize). This is powder, dust, vapor. It can also refer to the sky or a cloud.

^CCVI “subdues” = meonah. 10x in OT. From maon (dwelling, den, haunt, retreat; can refer to the Tabernacle or Temple; can also be used for homes or animal lairs); from anah (to answer, respond, announce, sing, shout, or testify; to pay attention, which implies responding and, by extension, starting to talk; singing, shouting, testifying, etc.) OR from the same as onah (marriage, living together, marital duty). This is a dwelling place or refuge. It can be used to describe God’s dwelling in Zion or a place where animals live.
^CCVII “gods” = elohim. Same as “God” in v1. See note IV above.
^CCVIII “shatters” = tachat. Same as “beneath” in v13. See note CXIV above.
^CCIX “forces” = zeroa. Same as “arm” in v20. See note CLXVII above.
^CCX “of old” = olam. Same as “everlasting” in v15. See note CXXIV above.

^CCXI “drove out” = garash. Related to “yield” in v14. See note CXIX above.
^CCXII “enemy” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^CCXIII “before” = paneh. Same as “before” in v1. See note VII above.
^CCXIV “destroy” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
^CCXV “lives” = shakan. Same as “rests” in v12. See note C above.
^CCXVI “untroubled” = 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.
^CCXVII “abode” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^CCXVIII “grain” = dagan. Perhaps from dagah (to multiply, move quickly, breed greatly, grow). This is grain or other cereal.
^CCXIX “wine” = tirosh. Related to “possession” in v4 & “possess” in v23. From yarash (see note XXXV above).  This is new wine or sweet wine – wine that is freshly squeezed. Sometimes used for fermented wine.
^CCXX “where” = aph. Same as “indeed” in v3. See note XXIII above.
^CCXXI “drop down” = araph. 2x in OT. This is to droop, drip, drop
^CCXXII “dew” = tal. Same as {untranslated} in v13. See note CXI above.

^CCXXIII “happy” = esher. Related to “Asher” in v24. From ashar (see note CXCI above). This is happy or blessedness.
^CCXXIV “saved” = 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.
^CCXXV “Lord” = YHVH. Same as “Lord” in v2. See note X above.
^CCXXVI “shield” = magen. From ganan (to surround, cover, defend, protect). This is a shield, defense, or figuratively a protector. It can also be used for a crocodile’s hide.

^CCXXVII “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^CCXXVIII “triumph” = gaavah. Same as “majestic” in v26. See note CCIV above.
^CCXXIX “come fawning” = kachash. This is deceive, fail, or deny. It can be lying or disappointing. It can also mean becoming lean or cringe.
^CCXXX “tread” = darak. This is 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.
^CCXXI “backs” = bamah. The root might mean being high. This is height, wave, or elevation.