Isaiah 58:1-12

^I “shout” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^II “out” = garon. 7x in OT. Perhaps from garah (to contend, provoke conflict, stir up strife, meddle; properly, to grate – figuratively to cause anger) OR from garar (to drag or drag off in a rough fashion, chew, sweep, destroy; to chew the cud). This is mouth, throat, head, or neck.
^III “hold back” = chasak. This is to restrain, refrain, or hold back. It can mean to spare, to preserve or to punish, depending on the context.

^IV “lift up” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^V “voice” = 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.
^VI “trumpet” = shophar. From shaphar (being beautiful or lovely). This is a ram’s horn, trumpet, or cornet. A shofar is still blown at Jewish festivals such as Rosh Hashanah (the Jewish new year celebration).

^VII “announce” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^VIII “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.
^IX “rebellion” = 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.

^X “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^XI “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.
^XII “sins” = 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.

^XIII “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.
^XIV “seek” = darash. This is seek, ask, inquire, care for. Generally it means following in pursuit or following as part of a search, which implies seeking or asking. Also used specially to mean worship.
^XV “delight” = chaphets. Properly, this means inclined towards or bending to. Figuratively, it means to desire, delight in, or be pleased with.
^XVI “know” = daat. From yada (to know, be aware, see and so understand – includes observation, care, recognition; can also be used as a euphemism). This is knowledge, unawares, cunning, wittingly.
^XVII “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.

^XVIII “nation” = 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.
^XIX “practiced” = asah. This is to make, do, act, appoint, become in many senses.
^XX “righteousness” = tsedaqah. From the same as tsedeq (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). This is righteousness, justice, righteous acts, and moral virtue.

^XXI “forsake” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
^XXII “ordinance” = 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.
^XXIII “God” = Elohim.

^XXIV “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^XXV “righteous” = tsedeq. Related to “righteousness” in v2. See note XX above.
^XXVI “judgments” = mishpat. Same as “ordinance” in v2. See note XXII above.
^XXVII “want” = chaphets. Same as “delight” in v2. See note XV above.
^XXVIII “side” = qirbah. 2x in OT. From qarab (to come near, offer, make ready). This is an approach or nearness.

^XXIX “fast” = tsum. Properly, this is covering one’s mouth so, by extension, abstaining from food.
^XXX “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XXXI “humble” = anah. This is to be bowed down. It can refer to a sense of humility or to a sense of being browbeaten, oppressed, afflicted, or depressed. This can be literal or figurative – depressed in mood or circumstance.
^XXXII “ourselves” = 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.
^XXXIII “notice” = yada. Related to “know” in v2. See note XVI above.

^XXXIV “look” = hen. This is a remark of surprise or excitement: lo! Behold! It can also mean if or though.
^XXXV “serve…interest” = matsa + chephets. Literally, “find pleasure.” Matsa 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. Chephets is related to “delight” in v2. From chaphets (see note XV above). This is a delight, care, or pleasure. It is what you desire or what is acceptable. It can also be used concretely for a precious thing or something that one is thinking about.
^XXXVI “fast” = tsom. Related to “fast” in v3. From tsum (see note XXIX above). This is fasting or a fast.

^XXXVII “oppress” = nagas. This is driving an animal, worker, debtor, or an army. By implication, it can mean to tax, harass, distress, oppress, or tyrannize. This word can be used for taskmaster or overseer.
^XXXVIII “all” = kol. From kalal (to complete). This is all or every.
^XXXIX “workers” = atseb. 1x in OT. From atsab (to hurt, grieve, displease; to carve, make, worry). This is a hired worker.

^XL “fast” = tsum. Same as “fast” in v3. See note XXIX above.
^XLI “quarrel” = rib. 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 dispute – whether a personal one or one in a court of law.
^XLII “fight” = matstsah. 3x in OT – 2x in Proverbs & 1x in Isaiah 58:4. From natsah (to strike – to hit so that something is spread away; to abandon, cast away, neglect, spread, leave, thrust out). This is strife or a quarrel.

^XLIII “strike” = 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.
^XLIV “wicked” = resha. From the same as rasha (to be wicked, guilty, make trouble, do wrong; can also be condemn, guilty, inflict punishment; this verb implies disturbing or violating). This is wrong, particularly moral wrong. It can be wickedness, evil, wicked deeds, or something that is ill-gotten.
^XLV “fist” = egroph. 2x in OT. From garaph (to conduct away forcefully). This is a fist.

^XLVI “fasting…do” = tsum. Same as “fast” in v3. See note XXIX above.
^XLVII “today” = yom. Same as “day” in v2. See note XIII above.
^XLVIII “heard” = 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.
^XLIX “high” = marom. Related to “lift up” in v1. From rum (see note IV above). This can be height, high place, or lofty. It can be either exalted or haughty/proud. It can refer to dignity or to heaven.

^L “is” = hayah. This is to be or become, to happen.
^LI “fast” = tsom. Same as “fast” in v3. See note XXXVI above.
^LII “choose” = bachar. This is to choose, appoint, try, excellent.
^LIII “oneself” = adam + nephesh. 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. Nephesh is the same as “ourselves” in v3. See note XXXII above.

^LIV “bow down” = kaphaph. 5x in OT. This is to bend, bow, or curve.  It is used for bowed down (as in oppressed), a bulrush bowing, and bowing before God.
^LV “head” = 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).
^LVI “bulrush” = agmon. 5x in OT. From the same as agam (marsh, pool, pond, or swamp; root may refer to an area that holds standing water; to reeds that grow in marshes). This refers to water in wetlands. By implication, it can be a bulrush, reed, or rope.

^LVII “lie” = yatsa. 4x in OT. This is to lay, to spread a bed.
^LVIII “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.
^LIX “ashes” = epher. Root may mean to strew. This is ashes or dust.

^LX “call” = qara. Same as “shout” in v1. See note I above.
^LXI “fast” = tsom. Same as “fast” in v3. See note XXXVI above.
^LXII “acceptable” = ratson. From ratsah (to be pleased with, delight, take pleasure in, or accept with favor; to approve or consent regarding something; can be used specifically of satisfying debts or being pardoned). This is delight shown in favor, good will, something that is accepted or acceptable.
^LXIII “Lord” = YHVH. Related to “is” in v5. From havah (to be, become) or hayah (see note L 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.

^LXIV “fast” = tsom. Same as “fast” in v3. See note XXXVI above.
^LXV “loose” = pathach. This is to open wide in a literal or figurative sense. So, it is open, draw out, let something go free, break forth. It can also mean to plow, engrave, or carve.
^LXVI “bonds” = chartsubbah. 2x in OT. This is a fetter or a pang (an experience of pain).
^LXVII “injustice” = resha. Same as “wicked” in v4. See note XLIV above.

^LXVIII “undo” = nathar. 8x in OT. This is to jump, spring, undo, be greatly agitated, untie, or terrify.
^LXIX “straps” = aguddah. 4x in OT. This may come from a word that means to bind. It is a bunch, band, thong, vault, knot, or arch.
^LXX “yoke” = motah. 12x in OT. From mot (pole, bar of a yoke, bar used for carrying; a pole that shakes and so this also has the sense of wavering or falling); from mot (to shake, slip, falter, stagger, move, give way, be carried). This is a pole, bar, yoke, or staves. Properly, a pole, but by implication a yoke in a literal or figurative sense.

^LXXI “oppressed” = ratsats. 19x in OT. This is properly cracking in pieces. It is used in a literal or figurative sense. So, crush, break, bruise, struggle, discourage, oppress.
^LXXII “let…go” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^LXXIII “free” = chophshi. 17x in OT. From chaphash (to be free or loose; figuratively used for freeing slaves). This is free, liberty, or a free person. It can mean exempt from bondage, taxation, or worry.
^LXXIV “break” = nathaq. This is to pull, tear off, drag, separate, lift, burst, root out, or snap.
^LXXV “every” = kol. Same as “all” in v3. See note XXXVIII above.

^LXXVI “share” = paras. 14x in OT. To break in two, divide, to have hoofs (as divided feet). This is breaking in pieces, but it is generally not referring to violence. So, this would be to split, distribute, or share. This is the root verb that “Pharisee” comes from since they were separated or separatists to pursue lives of purity.
^LXXVII “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.
^LXXVIII “hungry” = raeb. 16x in OT. From raeb (to be hungry or famished). This is hungry, a person who is hungry.
^LXXIX “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LXXX “homeless” = marud. 3x in OT. From rud (to be restless, roam, tramp about). This is restlessness, wandering, an outcast, poverty, homelessness.
^LXXXI “poor” = ani. Related to “humble” in v3. From anah (see note XXXI above). This is humble, lowly, poor, or afflicted.

^LXXXII “naked” = arom. 16x in OT. From ur (to be made naked, exposed, or bare) OR from aram (to be cunning, sensible, crafty; to make bare or smooth; usually in a negative sense). This is naked, whether in part or in full. May be related to, “the serpent was more crafty” than any other wild animal” in Genesis 3:1.
^LXXXIII “cover” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
^LXXXIV “hide” = alam. This is to conceal, cover from sight in a literal or figurative sense. Could be to escape, liar, neglect, or secret thing.
^LXXXV “kin” = 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.

^LXXXVI “light” = or. From or (to be or become light). This is light, sun, sunshine, dawn, or daylight. Figuratively, it can refer to light from instruction, light of a face (that is to say one that is cheerful or finds favor). It can refer to prosperity or salvation; a light that guides, a light eternal from Zion.
^LXXXVII “break forth” = baqa. This is to break open, breach, divide, rip, shake, tear. It can also mean dash into pieces or being ready to burst.
^LXXXVIII “dawn” = shachar. Root may mean to look for in early hour or in a diligent way. This is dawn, early light, or morning.

^LXXXIX “healing” = arukah. 6x in OT. From arak (to be long in a literal or figurative sense, to continue, defer, draw out). This is restoration, healing, repair, wholeness. It can be literal or figurative.
^XC “spring up” = tsamach. This is to sprout, grow, or spring up – literal or figurative.
^XCI “quickly” = meherah. From mahar (being liquid, which implies flowing; hurrying forward, whether in a positive or negative sense). This is speed, quickly, shortly, promptly.

^XCII “vindicator” = tsedeq. Same as “righteous” in v2. See note XXV above.
^XCIII “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.
^XCIV “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.
^XCV “glory” = kabod. From kabad (to be heavy, weighty, burdensome). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.
^XCVI “rear guard” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.

^XCVII “answer” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^XCVIII “cry for help” = shava. This is crying or shouting aloud, generally seeking freedom from some kind of trouble.
^XCIX “here I am” = hen. Same as “look” in v3. See note XXXIV above.
^C “remove” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^CI “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

^CII “pointing” = shalach. Same as “let…go” in v6. See note LXXII above.
^CIII “finger” = etsba. Perhaps from the same as tseba (dye, something dipped). This is finger or toe – something used to seize.
^CIV “speaking” = 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.
^CV “evil” = aven. Root may mean panting as one does when expending a lot of energy, especially when it comes to nothing. This is nothingness, trouble, sorrow, distress, wickedness, evil, harm, sorrow, misfortune, and mischief. It is also used specifically to refer to idols.

^CVI “offer” = puq. 7x in OT. This is to supply, obtain, offer, give, secure, succeed.
^CVII {untranslated} = nephesh. Same as “ourselves” in v3. See note XXXII above.
^CVIII “satisfy” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.
^CIX “afflicted” = anah.  Same as “humble” in v3. See note XXXI above.
^CX {untranslated} = nephesh. Same as “ourselves” in v3. See note XXXII above.

^CXI “rise” = zarach. 18x in OT. This is to rise, shine, or dawn. It can also be used to describe symptoms of leprosy.
^CXII “darkness” = choshek. From chashak (to be or become dark). This is literal darkness is contrast to light. Figuratively, it can be obscurity, sorrow, misery, blindness, wickedness, destruction, death. It can also be hiding places. Additionally, it can mean judgment, mourning, ignorance, evil, or sin.
^CXIII “gloom” = aphelah. 10x in OT. From the same as ophel (darkness, gloom, dusk, obscurity); from the same as aphel (gloomy – unused root which refers to the sun setting i.e. dusky, dark). This is darkness, gloominess, calamity, or an adjective to emphasize how thick darkness is. It is also used to mean misfortune or hiding something.
^CXIV “noonday” = tsohar. From tsahar (pressing oil, glistening); from yitshar (fresh oil, anointed; oil as that which is burned to make light; used figuratively to talk about anointing). This is a light, window, or midday.

^CXV “Lord” = YHVH. Related to “is” and “Lord” in v5. It has a different vowel pointing, but the same meaning as “Lord” in v5. See LXIII above.
^CXVI “guide” = 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.”
^CXVII “continually” = tamid. May come from a word that means to stretch. This word means an indefinite period of time. So, it could be regular or daily. It could also be constantly, continually, always, or perpetually.
^CXVIII “needs” = nephesh. Same as “ourselves” in v3. See note XXXII above.
^CXIX “parched places” = tsachtsachah. 1x in OT. From tsachach (to dazzle, be white). This is a scorched place like a desert.

^CXX “bones” = 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.
^CXXI “make…strong” = chalats. This is to pull off, withdraw, arm, loose, depart, deliver, prepare for a battle, strengthen.
^CXXII “watered” = raveh. 3x in OT. From ravah (to have one’s thirst or cravings satisfied; to soak, water, or satisfy). This is watered or drunken.
^CXXIII “garden” = gan. From ganan (to put a hedge around – generally, protect or defend; to cover or surround). This is a garden in that it is fenced in. It can also be an enclosure.

^CXXIV “spring” = motsa. From yatsa (to go or come out, bring forth, appear; to go out in a literal or figurative sense). This is going forth as an act or the site from which something goes forth. It could mean exiting a place or the place where one exits. It can also be a source or a produce. Specifically, it can be a spring or fountain, the dawn as the the rising of the sin, an export, gate mine, and so on.
^CXXV “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^CXXVI “fail” = kazab. 18x in OT. This is to lie, be false or in vain, to fail. It is to deceive in a literal or figurative sense.

^CXXVII “ancient” = olam. Related to “hide” in v7. Perhaps from alam (see note LXXXIV above). This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CXXVIII “ruins” = chorbah. From chareb (to be waste or desolate, destroyer). This is ruin, desert, waste place. Properly, it is a drought, which implies a desolated or decayed place.
^CXXIX “rebuilt” = banah. Related to “house” in v1. See note X above.

^CXXX “raise 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.
^CXXXI “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.
^CXXXII “generations” = dor + 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.

^CXXXIII “repairer” = gadar. 10x in OT. To build a wall or wall off, mason, repair, hedge, enclose. This is to wall in or wall around.
^CXXXIV “breach” = perets. 19x in OT. From parats (to make a breach, burst out, compel, disperse; to break out literally or figuratively). This is a breach or a gap. It could be a break, whether literal or figurative.
^CXXXV “restorer” = 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.”
^CXXXVI “streets” = nathiyb. Root may mean to tramp. This is a path beaten from regular use. So, it is pathway or traveler.
^CXXXVII “live” = 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.