Genesis 17

^I “Abram” = Abram. From the same as Abiram (exalted father, a high father – lofty) {from ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abram, exalted father.
^II “was” = hayah. This is to be or become, to happen.
^III “ninety” = tishim. From the same as tesha (nine, perhaps as looking to the next number associated with fullness – 10); perhaps from sha’ah (to gaze at, gaze around, regard – to look to, especially for help; to consider or be compassionate; to look at in amazement or while confounded). This is ninety.
^IV “nine” = tesha. Related to “ninety” in v1. See note III above.
^V “old” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.

^VI “Lord” = YHVH. Related to “was” in v1. From havah (to be, become) or hayah (see note II above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
^VII “appeared” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^VIII “God” = El.
^IX “Almighty” = Shaddai. Perhaps from shadad (to ruin, assault, devastate, oppress, destroy completely; properly, it is being burly; figuratively it is something that is powerful) OR from shed (protective spirit) OR shadah (to moisten) OR shad (breast). Perhaps meaning almighty, “my destroyer,” “my protective spirit,” “my rainmaker,” “self-sufficient, “who is abundantly,” or “breasted one” – as the one who abundantly provides or grants fertility/abundance to humans. See https://www.abarim-publications.com/Meaning/Shaddai.html#.Xxi6Ep5KhPY

^X “walk” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^XI “before me” = paneh. Literally “before my face.” 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.
^XII “blameless” = 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 ecntire 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.

^XIII “make” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XIV “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from bara (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^XV “make…numerous” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.

^XVI “fell” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
^XVII “face” = paneh. Same as “before m” in v1. See note XI above.
^XVIII “God” = Elohim. Related to “God” in v1. See note VIII above.
^XIX “said” = 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.

^XX {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^XXI “ancestor” = ab. Related to “Abraham” in v1. See note I above.
^XXII “multitude” = hamon. From hamah (to growl, cry out, be moved, murmur, hum, mourn, rage, clamor). This is a sound, noise, roar, rumbling, wealth, crowd, disquietude.
^XXIII “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.

^XXIV “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
^XXV “be” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^XXVI “Abraham” = Abraham. Related to “Abram” in v1 & “ancestor” in v4. From the same as Abiram (see note I above). This is Abraham, father of many nations or father of a multitude.
^XXVII “make…fruitful” = parah. This is to bear fruit, grow, be fruitful, increase. It is bearing fruit in a literal or figurative sense.
^XXVIII “come” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

^XXIX “establish” = 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.
^XXX “offspring” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
^XXXI “generations” = 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.
^XXXII “everlasting” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^XXXIII “God” = Elohim. Same as “God” in v3. See note XVIII above.

^XXXIV “give” = natan. Same as “make” in v2. See note XIII above.
^XXXV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XXXVI “alien” = magor. From gur (properly, the act of turning off the road for any reason; sojourning, becoming a guest; can mean being fearful since one is outside of home territory; also dwelling, living, or inhabiting if one has turned off the root to encamp for a longer duration). This is a dwelling place, a temporary lodging. It can also mean to be fearful as one might be in a strange place.
^XXXVII “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

^XXXVIII “perpetual” = olam. Same as “everlasting” in v7. See note XXXII above.
^XXXIX “holding” = achuzzah. From achaz (to grasp, catch, seize, take and hold in possession). This is a possession, particularly used of land.
^XL “God” = Elohim. Same as “God” in v3. See note XVIII above.

^XLI “God” = Elohim. Same as “God” in v3. See note XVIII above.
^XLII “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^XLIII “male” = zakar. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.
^XLIV “be circumcised” = mul. This is to cut off, cut in pieces, or destroy. It is used for to circumcise. It can also mean to blunt.

^XLV “circumcise” = namal. Related to “be circumcised” in v10. 5x in OT. From the same as mul (see note XLIV above).  This is to cut down, language, circumcise, wither, or fade.
^XLVI “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.
^XLVII “foreskins” = orlah. 16x in OT. Perhaps from arel (uncircumcised, unskilled, exposed, forbidden); from arel (to strip or expose, restrain; to remove in a literal or figurative sense). This is foreskin or uncircumcised. It can also mean forbidden.
^XLVIII “sign” = oth. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 

^XLIX “eight” = shemoneh. Perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eight or eighth. It can refer to abundance as being more than 7, the number of sacred fullness.
^L “born” = yalid. 13x in OT. From yalad (to bear, bring forth; can mean to act as midwife or to show one’s lineage). This is born, children, or otherwise referring to descendants.
^LI “house” = bayit. Perhaps related to “old” in v1. Perhaps from banah (see note V above). This is house, court, family, palace, temple.
^LII “bought” = miqnah. 15x in OT. From qanah (to get, buy, redeem, create, possess). This is buying so it could be the process of buying something, the thing bought (land or object or livestock), or the price of the thing.
^LIII “money” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
^LIV “foreigner” = ben + nekar. Literally “son of foreignness.” Ben is the same as “old” in v1. See note V above. Nekar is from the same as neker (misfortune, disaster). This is foreign or strange.

^LV “must be circumcised” = mul + mul. Same as “be circumcised” in v10. See note XLIV above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^LVI “uncircumcised” = arel. Related to “foreskins” in v11. See note XLVII above.
^LVII {untranslated} = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^LVIII “cut off” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.
^LIX “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.
^LX “broken” = parar. This is to break, defeat, frustrate, caste off, clean, cease.

^LXI “God” = Elohim. Same as “God” in v3. See note XVIII above.
^LXII “Sarai” = Saray. 17x in OT. From the same as sar (chief, ruler, lord, official, governor, prince; someone at the top of a rank or class). This is Sarai, which means princess or ruler.
^LXIII “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
^LXIV “call” = qara + et + shem. Literally “call her name.”  Qara is the same as “be” in v5. See note XXV above. Shem is the same as “name” in v5. See note XXIV above.
^LXV “Sarah” = Sarah. Related to “Sarai” in v15. From the same as Sarah (see note LXII above). This is Sarah, meaning princess.

^LXVI “bless” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.
^LXVII “son” = ben. Same as “old” in v1. See note V above.
^LXVIII “give rise to” = hayah. Same as “was” in v1. See note II above.
^LXIX “come” = hayah. Same as “was” in v1. See note II above.

^LXX “laughed” = tsachaq. 13x in OT. This is to laugh, mock, play, make sport. It is laughing out loud whether in joy or in a scornful way. This is the root of “Isaac.”
^LXXI “to himself” = leb. Literally “in his heart.” 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.
^LXXII “child” = ben. Same as “old” in v1. See note V above.
^LXXIII “be born” = yalad. Related to “born” in v12. See note L above.
^LXXIV “old” = bat. Perhaps related to “old” in v1 & “house” in v12. From ben (see note V above). This is daughter in a literal or figurative sense.

^LXXV “God” = Elohim. Same as “God” in v3. See note XVIII above.
^LXXVI “Ishmael” = Yishmael. Related to “God” in v1 & “God” in v3. From shama (hear, call, consent, or consider; implies listening intelligently, giving attention; obedience and action are often implied) + el (see note VIII above). This is Ishmael, meaning “God hears” or “God will hear.”
^LXXVII “might live” = chayah. This is to live or keep alive in a literal or figurative sense. So, it an be revive, nourish, or save.
^LXXVIII “God” = Elohim. Same as “God” in v3. See note XVIII above.
^LXXIX “no, but” = abal. 11x in OT. Perhaps from abal (to mourn, bewail). This is truly, indeed, but.
^LXXX “name” = qara + et + shem. Literally “call his name.” See note LXIV above.
^LXXXI “Isaac” = Yitschaq. Related to “laughed” in v17. From tsachaq (see note LXX above). This is Isaac, meaning “he laughs.”

^LXXXII “heard” = shama. Related to “Ishmael” in v18. See note LXXVI above.
^LXXXIII {untranslated} = hinneh. Same as {untranslated} in v4. See note XX above.
^LXXXIV “be the father of” = yalad. Same as “be born” in v17. See note LXXIII above.
^LXXXV “twelve” = shenayim + asar. Shenayim is from sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple. Asar is from the same as eser (ten). This is ten or -teen.
^XXXVI “princes” = nasi. From nasa (to lift in a broad sense, literally and figuratively; to carry, take, or arise; to bring forth, advance, accept). This is one lifted up or exalter. So, it could be prince, chief, ruler, captain, king, or vapor.
^LXXXVII “great” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.

^LXXXVIII “season” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.
^LXXXIX “finished” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
^XC “talking” = dabar. Same as “said” in v3. See note XIX above.
^XCI “God” = Elohim. Same as “God” in v3. See note XVIII above.
^XCII “went up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.

^XCIII “men” = ish. Related to “wife” in v15. See note LXIII above.
^XCIV “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.
^XCV “God” = Elohim. Same as “God” in v3. See note XVIII above.
^XCVI “thirteen” = shalosh + asar. Shalosh is three, fork, three times. Asar is the same as “twelve” in v20. See note LXXXV above.