Isaiah 12

^A “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.
^B “give thanks” = yadah. From yad (hand). This is to throw one’s hands into the air in a gesture of praise. So, it is to praise, give thanks, or make a confession.
^C “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.
^D “were angry” = anaph. 14x in OT. This is to breathe hard, i.e. to be angry or displeased.

^E “anger” = aph. Related to “were angry” in v1. From anaph (see note D above). 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.
^F “turned away” = 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.”
^G “comforted” = 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.

^H “surely” = 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!
^I “God” = El.
^J “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.
^K “trust” = batach. This is to hide for refuge, be secure or sure. Figuratively, it refers to trust, being confident, or hoping.
^L “be afraid” = pachad. To dread, be afraid, thrill, be in awe. This is properly feeling startled from a sudden sound or alarm and so, more generally, to be afraid.

^M “Lord” = Yah. Related to “Lord” in v1. From YHVH (see note C above). This is Lord or God – a shortened form of God’s most holy name.
^N “strength” = oz. From azaz (to be strong, become fixed, be bold, prevail, be impudent; it means to be stout literally or figuratively. A Late Hebrew word). This is strength in the sense of force, majesty, praise, material and physical strength, the abstract notion of security. It can also speak of social or political power.
^O “might” = zimrath. 3x in OT. From the same as zimrah (melody, psalm, or sound; sung to praise God or a song sung with an instrument); from zamar (making music; used specially of music to worship God; music with singing, singing praise, singing psalms); may be from zamar (to trim or prune). This is a song or instrumental music. It implies a song of praise.
^P Some manuscripts add “Lord” = YHVH. Same as “Lord” in v1. See note C above.
^Q “become” = hayah. Related to “Lord” in v1 & “Lord” in v2. See note C above.

^R “joy” = sason. From sus (to rejoice, be glad; properly, to be bright or cheerful). This is rejoicing, cheerfulness, and welcome.
^S “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^T “wells” = mayan. From ayin (eye, appearance; eye in a literal or figurative sense; a fountain). This is a spring, well, or fountain. Figuratively, this is a source of contentment.
^U “Lord” = YHVH. Related to “Lord” in v1 & “Lord and “become” in v2. This is Lord – it has a different vowel pointing, but the same meaning as “Lord” in v1. See note C above.
^V “call” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^W “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.

^X “make 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.
^Y “deeds” = alilah. From alal (to affect, do, practice, mock, overdo, glean, abuse, pain). This is a deed or action – something that causes an effect. It could be a wanton or shameful deed or an opportunity.
^Z “nations” = 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.
^AA “proclaim” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^BB “is exalted” = sagab. This is to raise, lifted, high, set secure on high, excellent, or strong. It is inaccessibly high in a literal and figurative sense. It implies something that is safe and, therefore, something that is strong.

^CC “sing praises” = zamar. Related to “might” in v2. See note O above.
^DD “Lord” = YHVH. Same as “Lord” in v1. See note C above.
^EE “done” = asah. This is to make, do, act, appoint, become in many senses.
^FF “gloriously” = geuth. 8x in OT. From gaah (to rise up, be exalted, triumph; figuratively, be majestic). This is majesty, something excellent, pride. It can also be swelling, raging, or a column.
^GG “all” = kol. From kalal (to complete). This is all or every.
^HH “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^II “shout aloud” = tsahal. 9x in OT. This is to cry or shout – including an animal cry or neigh. It can also mean to gleam, rejoice, be glad.
^JJ “sing for joy” = ranan. This is a cry of joy or a joyful song. Properly, it is emitting a shrill sound, especially one of joy.
^KK “royal” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
^LL “Zion” = tsiyyon. Related to tsyiyyun (signpost, monument); from tsavah (to charge someone, to command, order); from the same as tsiyyah (dryness drought); from a root meaning parched as desert, dry land. Zion can refer to a mountain in Jerusalem as well as another name for Jerusalem itself or the people.

^MM “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.
^NN “midst” = qereb. Perhaps from qarab (to come near or approach). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
^OO “Holy One” = qadosh. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
^PP “Israel” = Yisrael. Related to “God” in v2. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note I 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.