Genesis 37:3-8, 17b-22, 26-34 & 50:15-21

^I “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). 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.
^II “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^III “Joseph” = Yoseph. From yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases” or “let him add.”

^IV “any” = kol. From kalal (to complete). This is all or every.
^V “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^VI “son” = ben. Same as “children” in v37:3. See note V above.
^VII “old age” = zaqun. 4x in OT– all in Genesis. From zaqen (to be old, grow old, old man); from the same as zaqan (beard or chin – the beard represents old age). This is old age.

^VIII “made” = asah. This is to make, do, act, appoint, become in many senses.
^IX “ornamented” = pas. 5x in OT– of Joseph’s coat and of Tamar’s robe in 2 Samuel 13:18-19. Perhaps from pasas (to disappear, disperse); from pas (palm of the hand). This is the palm of the hand or flat of the foot. It can be used to describe a robe that is long that has sleeves or maybe an especially wide one. Sometimes this has been translated as having many colors.
^X “robe” = kethoneth. Root may mean to cover. This is a tunic, coat, or other kind of garment.

^XI “brothers” = 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.
^XII “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XIII “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XIV “all” = kol. Same as “any” in v37:3. See note IV above.
^XV “hated” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.

^XVI “could” = yakol. This is to be able, endure, overcome, prevail.
^XVII “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.
^XVIII “peaceably” = shalom. 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 completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).

^XIX “had” = chalam. Properly, to bind solidly and so to be plump. This is to be healthy or strong, to recover; figuratively, to dream.
^XX “dream” = chalom. Related to “had” in v37:5. From chalam (see note XIX above). This is a dream or dreamer.
^XXI “told” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^XXII “even” = od. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^XXIII “more” = yasaph. Related to “Joseph” in v37:3. See note III above.

^XXIV “said” = amar. This is to speak, say, answer, command, promise, report.
^XXV “listen” = 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.
^XXVI {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
^XXVII “dreamed” = chalam. Same as “had” in v37:5. See note XIX above.

^XXVIII “there” = 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!
^XXIX “binding” = alam. 9x in OT. This is to bind or tie fast. When applied to the mouth, it means to be silent or speechless. This can be voluntary or involuntary.
^XXX “sheaves” = alummah. Related to “binding” in v37:7. 5x in OT. From the same as alam (see note XXIX above). This is something that has been gathered and bound, such as a sheaf.
^XXXI “in” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^XXXII “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.

^XXXIII “suddenly” = hinneh. Same as “there” in v37:7. See note XXVIII above.
^XXXIV “rose” = 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.
^XXXV {untranslated} = gam. This is also, moreover, again.
^XXXVI “stood upright” = natsab. This is to station, appoint, establish, take a stand.

^XXXVII “then” = hinneh. Same as “there” in v37:7. See note XXVIII above.
^XXXVIII “gathered around” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.
^XXXIX “bowed down” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.

^XL “indeed to reign” = malak + malak. To be or become king or queen, to rise to the throne, to be crowned. By implication, to take counsel. This word may be from the Hebrew word for king “melek” or vice versa. 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.”
^XLI “indeed to have dominion” = mashal + mashal. This is to rule, reign, govern, have authority, wield. 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.”
^XLII “words” = dabar. Related to “speak” in v37:4. From dabar (see note XVII 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.

^XLIII “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XLIV “gone away” = nasa. This is properly pulling up as when one pulls up tent pegs or stakes. This would imply striking tents in order to start a journey. So this could be bring, pullout, set out, journey, or cause to go away.
^XLV “heard” = shama. Same as “listen” in v37:6. See note XXV above.
^XLVI “go” = 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.
^XLVII “Dothan” = Dothan. 3x in OT. Perhaps from Aramaic dat (“decree or well”). This is Dothan, north of Samaria, meaning “decree,” “well,” or “two cisterns.” See https://www.abarim-publications.com/Meaning/Dothan.html

^XLVIII “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^XLIX “found” = 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.
^L “distance” = rachoq. From rachaq (to widen, become distant, cast, or remove in a literal or figurative sense). This is distant or far, whether of space or of time.
^LI “before” = terem. May come from a word that means to interrupt. This is not yet or before.
^LII “came near” = qarab. This is to come near, offer, make ready, approach, take.
^LIII “conspired” = nakal. 4x in OT. This is to deceive, defraud, be crafty or treacherous. It can also mean to conspire.
^LIV “kill” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.

^LV “one” = ish. Same as “man” in v37:17. See note XLIII above.
^LVI “another” = ach. Same as “brothers” in v37:4. See note XI above.
^LVII “here” = hinneh. Same as “there” in v37:7. See note XXVIII above.
^LVIII “comes” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LIX “dreamer” = baal + chalom. Literally, “lord of dreams.” Baal is from baal (to marry, have dominion, be master). This is lord, owner, ally, master, or archer, husband.. Chalom is the same as “dream” in v37:5. See note XX above.

^LX “come” = halak. Same as “go” in v37:17. See note XLVI above.
^LXI “now” = attah. Perhaps from et (a period or season; whenever or continually); probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is now, from now on.
^LXII “kill” = harag. This is to strike with deadly intent so it can be kill, destroy, murder, or put to death.

^LXIII “throw” = shalak. This is to throw, fling, or hurl. It can also be to throw away in a literal or figurative sense.
^LXIV “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.
^LXV “pits” = bor. From bur (to bore; figuratively, to explain, examine, or clear up). This is a pit – generally a cistern or dungeon. It could also be a well or fountain.

^LXVI “wild” = 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.
^LXVII “animal” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
^LXVIII “devoured” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^LXIX “become” = hayah. This is to be or become, to happen.

^LXX “Reuben” = Reuben. Related to “saw” in v37:4 & to “children” in v37:3. From raah (see note XII above) + ben (see note V above). This is Reuben, meaning “behold a son.”
^LXXI “delivered” = 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.
^LXXII “hands” = 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.
^LXXIII “take” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^LXXIV “life” = 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.

^LXXV “shed” = shaphak. This is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money.
^LXXVI “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.
^LXXVII “wilderness” = midbar. Related to “speak” in v37:4 & “words” in v37:8. From dabar (see note XVII 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.

^LXXVIII “that” = maan. Related to “now” in v37:20. From anah (see note LXI above). This is because of, occurring because of a motive or purpose.
^LXXIX “rescue” = natsal. Same as “delivered” in v37:21. See note LXXI above.
^LXXX “restore” = 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.”

^LXXXI “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.”
^LXXXII “profit” = betsa. From batsa (to break or cut off, to acquire violently, break ranks, greedy, fulfill; usually, it means to plunder). This is dishonest gain or gain from violence. It can also be plunder or profit.
^LXXXIII “kill” = harag. Same as “kill” in v37:20. See note LXII above.
^LXXXIV “conceal” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.

^LXXXV “come” = halak. Same as “go” in v37:17. See note XLVI above.
^LXXXVI “sell” = makar. This is to sell – could be commerce/trade, a daughter to be married, someone into slavery. Figuratively, it can mean to surrender.
^LXXXVII “Ishmaelites” = Yishmeeli. Related to “listen” in v37:6 & to “Israel” in v37:3. 8x in OT. From Yishmael (Ishmael, meaning “God hears” or “God will hear”); {from shama (see note XXV above) + El (see note I above)}. This is Ishmaelite.
^LXXXVIII “lay” = hayah. Same as “become” in v37:20. See note LXIX above.
^LXXXIX “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.
^XC “agreed” = shama. Same as “listen” in v37:6. See note XXV above.

^XCI {untranslated} = ish. Same as “man” in v37:17. See note XLIII above.
^XCII “Midianite” = Midyani. 8x in OT. From midyan (Midian, Midianite, meaning “strife” or “place of judgment”); from the same as midyan (brawling, contention); from the same as madon (strife, contention, brawling); from din (to judge, defend, dispute, govern, strive). This is Midianite.
^XCIII “traders” = sachar. To travel, go around. So, it is to travel like a peddler, to trade, to be a merchant. It can also mean to palpitate.
^XCIV “passed by” = 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.

^XCV “drew…up” = mashak. This is to draw, drag, or pull. It can mean sow, march, remove, draw along, continue, extend, or prolong.
^XCVI “lifting” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XCVII “twenty” = esrim. From the same as eser (ten, tenth). This is twenty or twentieth.
^XCVIII “pieces of silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
^XCIX “took” = bo. Same as “comes” in v37:19. See note LVIII above.
^C “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.

^CI “returned” = shub. Same as “restore” in v37:22. See note LXXX above.
^CII “saw” = hinneh. Same as “there” in v37:7. See note XXVIII above.
^CIII “not” = 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.
^CIV “tore” = qara. This is to tear or cut out in a literal or figurative sense. It can also be to revile or to apply eye make up – as though they are made to look larger.
^CV “clothes” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.

^CVI “boy” = yeled. From yalad (to bear, bring forth; can mean to act as midwife or to show one’s lineage). This is something born – so, offspring, youth, fruit. It is the same word used in Isaiah 9:6 “for a child will be born to us.”
^CVII “gone” = ayin. Same as “not” in v37:29. See note CIII above.
^CVIII “turn” = bo. Same as “comes” in v37:19. See note LVIII above.
^CIX “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.

^CX “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.
^CXI “goat” = sa’iyr + ez. Sa’iyr is from sa’ar (to storm, scattered by a storm, blow away, rage, fear, storm tossed; to toss in a literal or figurative sense). This is hairy, rough, male goat, shaggy. It could also refer to a devil. Ez is perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
^CXII “dipped” = 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).

^CXIII “taken” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^CXIV {untranslated} = bo. Same as “comes” in v37:19. See note LVIII above.
^CXV “see” = 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.
^CXVI “now” = na. Same as {untranslated} in v37:6. See note XXVI above.

^CXVII “recognized” = nakar. Same as “see” in v37:32. See note CXV above.
^CXVIII “surely been torn to pieces” = taraph + taraph. This is to tear or pluck off into pieces, to rend or catch. It can also mean supply with food. 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.”
^CXIX “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.
^CXX “garments” = simlah. Perhaps from semel (image, figure, likeness). This is mantle, clothes, wrapper.

^CXXI “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^CXXII “sackcloth” = saq. Perhaps from shaqaq (to run, rush; to pursue like a predator; to search for with greed or appetite). This is sack or sackcloth. It is a mesh fabric used for bags or clothes. It is used as clothing for times of grief or humiliation. It is perhaps the same root that the word “sack” comes from.
^CXXIII “loins” = mothen. This is the waist, slender, or small of back. It can also refer to the loins when in plural.
^CXXIV “mourned” = abal. This is to lament or bewail.
^CXXV “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^CXXVI “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.

^CXXVII “realizing” = raah. Same as “saw” in v37:4. See note XII above.
^CXXVIII “dead” = mut. Same as “kill” in v37:18. See note LIV above.
^CXXIX “if” = lu. This is if, oh that. It is an interjection. It could indicate something one would like or a polite request.
^CXXX “bears a grudge” = satam. 6x in OT. 2x in the Joseph cycle – Gen 49:23 in Jacob’s blessing they shot at Joseph and pressed him hard & Gen 50:15 when the brothers wonder if Joseph still bears a grudge against them; also Genesis 27:41 where Esau hated Jacob. This is to have a grudge or hate. Properly, it means lying in wait to persecute or oppose.

^CXXXI “pays…back in full” = shub + shub. Same as “restore” in v37:22. See note LXXX 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.”
^CXXXII “wrong” = ra’. Same as “wild” in v37:20. See note LXVI above.
^CXXXIII “did” = 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.

^CXXXIV “approached” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^CXXXV “gave this instruction” = tsavah. Same as “approached” in v50:16. See note CXXXIV above.
^CXXXVI “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.
^CXXXVII “died” = mavet. Related to “kill” in v37:18 From mut (see note LIV above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
^CXXXVIII {untranslated} = amar. Same as “said” in v37:6. See note XXIV above.

^CXXXIX {untranslated} = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.
^CXL “beg” = annah. Related to “loved” in v37:3 & to {untranslated} in v37:6. 13x in OT– 4x for beg, beseech, entreat; 9x for Alas, O, Ah. Perhaps from ahabah (love); {from aheb (see note II above)} + na (see note XXVI above). This word is oh, I ask you, now.
^CXLI “forgive” = 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.
^CXLII {untranslated} = na. Same as {untranslated} in v37:6. See note XXVI above.
^CXLIII “crime” = pesha. From pasha (to rebel, offend, quarrel; making a break from proper authority so can also refer to an apostate). This is transgression, rebellion, or sin. It could be a revolt on a national scale or an individual moral one.

^CXLIV “wrong” = chatta’ah. From chata’ (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^CXLV “harming” = ra’. Same as “wild” in v37:20. See note LXVI above.
^CXLVI “now therefore” = attah. Same as “now” in v37:20. See note LXI above.
^CXLVII “please” = na. Same as {untranslated} in v37:6. See note XXVI above.
^CXLVIII “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.
^CXLIX “God” = Elohim. Related to “Israel” in v37:3 & “Ishmaelites” in v37:27. See note I above.
^CL “wept” = bakah. This is to weep, complain, or lament.

^CLI {untranslated} = halak. Same as “go” in v37:17. See note XLVI above.
^CLII “also” = gam. Same as {untranslated} in v37:7. See note XXXV above.
^CLIII “fell down” = 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.
^CLIV “before” = paneh. Same as “before” in v50:16. See note CXXXVI above.
^CLV {untranslated} = hinneh. Same as “there” in v37:7. See note XXVIII above.

^CLVI “afraid” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
^CLVII “place” = tachat. This is underneath, below, the bottom, instead of.
^CLVIII “intended” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
^CLIX “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.

^CLX “in order to” = maan. Same as “that” in v37:22. See note LXXVIII above.
^CLXI “preserve” = chayah. Related to “animal” in v37:20. See note LXVII above.
^CLXII “numerous” = rab. Same as “many” in v37:34. See note CXXV above.
^CLXIII “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.
^CLXIV “doing” = asah. Same as “made” in v37:3. See note VIII above.
^CLXV “today” = yom. Same as “days” in v37:34. See note CXXVI above.

^CLXVI “so” = attah. Same as “now” in v37:20. See note LXI above.
^CLXVII “have…fear” = yare. Same as “afraid” in v50:19. See note CLVI above.
^CLXVIII “provide for” = kul. This is to hold in. So, it can be to contain, measure, guide, or feed. It can also mean to be able to or sustain.
^CLXIX “little ones” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.
^CLXX “reassured” = 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.
^CLXXI “them” = leb. Literally, “their heart.” From the same as lebab (the heart, courage, one’s inner self, the mind, the will; only used in a figurative sense in the Bible); 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 inner self, mind, will, feelings, the center.