Joshua 1

^I {untranslated} = hayah. This is to be or become, to happen.
^II “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.
^III “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.
^IV “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.

^V “servant” = 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.
^VI “Lord” = YHVH. Related to {untranslated} in v1. From havah (to be, become) or hayah (see note I 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 “spoke” = amar. This is to speak, say, answer, command, promise, report.
^VIII “Joshua” = Yehoshua. Related to {untranslated} and “Lord” in v1. From YHVH (see note VI above) + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone). This is Joshua, Jeshua, or Yehoshua, which means “the Lord is salvation.”

^IX “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^X “Nun” = Nun. From nun (to propagate, continue, resprout, be perpetual). This is Nun or Non, meaning “perpetuity.”
^XI “assistant” = sharath. This is ministering, serving, or waiting on. It can refer to one offering service as a worshipper or one serving as a servant.
^XII “saying” = amar. Same as “spoke” in v1. See note VII above.
^XIII “is dead” = mut. Related to “death” in v1. See note III above.
^XIV “proceed” = 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.

^XV “cross” = 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.
^XVI “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
^XVII “all” = kol. From kalal (to complete). This is all or every.
^XVIII “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.

^XIX “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XX “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXI “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v1. See note IX above. Yisrael is 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.

^XXII “every” = kol. Same as “all” in v2. See note XVII above.
^XXIII “place” = maqom. Related to “proceed” in v2. From qum (see note XIV above). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
^XXIV “sole” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.
^XXV “foot” = 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.

^XXVI “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.
^XXVII “promised” = 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.
^XXVIII “wilderness” = midbar. Related to “promised” in v3. From dabar (see note XXVII 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.
^XXIX “Lebanon” = Lebanon. From laben (to be white, make white, make bricks) OR form Aramaic lebab (heart); corresponding to Hebrew lebab (heart, courage, one’s inner self, the mind, or the will). This is Lebanon. The sense of “white” comes from the snow on the top of its mountains. See https://en.wikipedia.org/wiki/Lebanon

^XXX “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.
^XXXI “river” = nahar. From nahar (to flow, sparkle, be cheerful). This is a stream, river, or flood. Particularly used for the Nile or Euphrates. Figuratively, this can mean prosperity.
^XXXII “Euphrates” = Perath. 19x in OT. From Old Persian ufratush (Euphrates); from Akkadian Purattu (Euphrates); borrowed from Sumerian Buranun (Euphrates). In English, we follow the Greek version of the river name Euphrates (Euphrates, perhaps to be understood as “good fruitful one”); adapted from eu (good, well, well, done) + phrazo (to announce) OR Greek adapted from eu (see above) + Hebrew Parat (Perath); {from para (to be fruitful)}. This is Euphrates or Perath – perhaps meaning “to break forth” or “rushing” or “good fruitful one.” See https://en.wiktionary.org/wiki/Euphrates & https://en.wikipedia.org/wiki/Euphrates & https://www.abarim-publications.com/Meaning/Euphrates.html

^XXXIII “Hittites” = Chitti. From cheth (Heth or Cheth; one of Canaan’s sons from whom perhaps the Hittites descend) OR from hatat (terror, lacking strength or courage); perhaps from hata (to seize; often used of coals from a fire). This is Hittite – perhaps meaning terrors or terrible. See https://www.abarim-publications.com/Meaning/Hittite.html#.XyMgpp5KhPY
^XXXIV “Sea” = 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.
^XXXV “west” = mabo + shemesh. Literally, “towards the going down of the sun.” Mabo is from bo (to come in, go in, enter). This is entrance, coming in – the process of entering or the place of entrance. It can also mean the setting of the sun i.e. the west. Shemesh is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.
^XXXVI “be” = hayah. Same as {untranslated} in v1. See note I above.
^XXXVII “territory” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.

^XXXVIII “one” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XXXIX “stand” = yatsab. This is to set oneself, take a stand, remain, continue, to station or set something in place.
^XL “against” = 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.
^XLI “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.
^XLII “life” = 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.

^XLIII “fail” = raphah. This is to slacken in a literal or figurative sense. So, it could be to hang, be feeble, fail, drop, be helpless, relax, slink, subside, or wait.
^XLIV “forsake” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
^XLV “be strong” = chazaq. This is to strengthen, seize, be courageous, repair, bind, heal, conquer, harden.
^XLVI “courageous” = amets. This is to be strong, stout, alert, or bold, It can also mean harden, make firm, be courageous or mighty, fortify, or establish. It can refer to physical alertness or mental courage or steadfastness.

^XLVII “lead…to possess” = nachal. From nachalah (properly something that was inherited; can mean occupancy generally or, more particularly, an heirloom or an estate; can be an inheritance, gift, possession, or portion). This is to gain as a possession, divide for inheritance. Also, to occupy for any reason.
^XLVIII “swore” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^XLIX “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^L “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
^LI “very” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.

^LII “being careful” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^LIII “act” = asah. This is to make, do, act, appoint, become in many senses.
^LIV “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.
^LV “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).

^LVI “turn” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^LVII “right hand” = 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.
^LVIII “left” = semol. Perhaps from the same as simlah (mantle, clothes, wrapper); perhaps from semel (image, figure, likeness). This is left, left side, or north as the part that is dark.

^LIX “be successful” = sakal. This is to consider or be prudent and so it can mean to instruct or be an expert. It can also mean dealing prudently, which implies success and prospering. This verb presumes intelligence of the subject. In one form of the verb, it can mean laying cross-wise.
^LX “wherever” = kol. Same as “all” in v2. See note XVII above.
^LXI “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.

^LXII “book” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.
^LXIII “depart” = mush. Perhaps from the same as muwsh (to touch, handle). This is to depart, take away, stop. It is to withdraw in a literal or figurative sense.
^LXIV “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^LXV “meditate” = hagah. This is to speak, declare, make a sound, imagine, or mutter. It could be a murmur, moan, or growl, whether from delight or anger. It can also mean to study, ponder, or meditate.

^LXVI “day” = yomam. Related to “days” in v5. From yom (see note XLI above). Root may mean to be hot. So, this is day as the hours that are hot. This can be daytime in a literal or figurative sense.
^LXVII “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
^LXVIII “written” = kathab. This is to inscribe, write, record, or decree.
^LXIX “way” = derek. Related to “tread” in v3. From darak (see note XXVI above). 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.
^LXX “make…prosperous” = tsalach. This is pushing forward in a literal or figurative sense. So it could be to break out, to come mightily, to rush, to go over. Figuratively, it could mean to prosper.

^LXXI “frightened” = arats. 15x in OT. This is to fear, terrify, be in awe, oppress, make one tremble, harass, shock.
^LXXII “dismayed” = chathath. This is properly to prostrate. So it could be shatter, break, or break down in a literal, violent sense. It could also figuratively refer to being dismayed, discouraged, or frightened. It can also mean to stand in awe.
^LXXIII “God” = Elohim. Related to “Israelites” in v2. See note XXI above.

^LXXIV “officers” = shoter. The root may mean write. This is perhaps originally a scribe and so it was used more broadly for an official, officer, ruler, overseer, or magistrate.
^LXXV {untranslated} = amar. Same as “spoke” in v1. See note VII above.
^LXXVI “pass” = abar. Same as “cross” in v2. See note XV above.
^LXXVII “through” = 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.
^LXXVIII “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.

^LXXIX {untranslated} = amar. Same as “spoke” in v1. See note VII above.
^LXXX “prepare” = kun. Properly, this means in a perpendicular position. So, it is set up in a literal sense – establish, fix, fasten, prepare. In a figurative sense, it is certainty, to be firm, faithfulness, render sure or prosperous.
^LXXXI “provisions” = tsedah. 11x in OT. From the same as tsayid (food or provision). This is food, meat, or other provisions.
^LXXXII “three” = shalosh. This is three, fork, three times.

^LXXXIII “cross over” = abar. Same as “cross” in v2. See note XV above.
^LXXXIV “go in” = bo. Related to “west” in v4. See note XXXV above.
^LXXXV “take possession” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.
^LXXXVI “possess” = yarash. Same as “take possession” in v11. See note LXXV above.

^LXXXVII “Reubenites” = Reubeni. Related to “son” in v1. 18x in OT. From Reuben (Reuben, meaning “behold a son”); {from raah (to see, show, stare, think, view; to see in a literal or figurative sense) + ben (see note IX above)}. This is Reubenite or someone descended from Reuben (i.e. in the tribe of).
^LXXXVIII “Gadites” = Gadi. 15x in OT. From Gad (Gad, “fortune” or “fortunate”); 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 Gadite, someone who comes from the tribe of Gad.
^LXXXIX “half” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
^XC “tribe” = 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.
^XCI “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.

^XCII {untranslated} = amar. Same as “spoke” in v1. See note VII above.
^XCIII “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^XCIV “word” = dabar. Related to “promised” in v3 & “wilderness” in v4. From dabar (see note XXVII 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.
^XCV “providing…a place of rest” = nuach. This is to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait. It is rest and so implies settling down in a literal or figurative sense. This is perhaps the root verb of the name “Noah.”

^XCVI “wives” = ishshah. Related to “one” in v5. From ish (see note XXXVIII above). This is woman, wife, or female.
^XCVII “little ones” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.
^XCVIII “livestock” = miqneh. From qanah (to get, acquire, purchase, move to jealousy, buyer, keep cattle). This is something that is bought, which implies property or possession. However, it is generally used of livestock – cattle, flock, herds.

^XCIX “remain” = 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.
^C “beyond” = eber. Related to “cross” in v2. From abar (see note XV above). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east.
^CI “warriors” = gibbor + chayil. Literally, “mighty men of valor.” Gibbor is from gabar (to be strong or mighty; to prevail or be insolent). This is strong, mighty, or powerful. This can imply a warrior, hero, or tyrant. Chayil is 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.

^CII “armed” = chamushim. 4x in OT. Perhaps from the same as chomesh (root may mean being stout; belly). This is able-bodied, which refers to soldiers armed and ready for battle.
^CIII “before” = paneh. Same as “against” in v5. See note XL above.
^CIV “kindred” = 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.
^CV “help” = azar. This is to surround, which implies encircling to protect someone or help them out. It can also be help, ally, or support.

^CVI “gives rest” = nuach. Same as “providing…a place of rest” in v13. See note XCV above.
^CVII “return” = 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.”
^CVIII “own” = yerushshah. Related to “take possession” in v11. 14x in OT. From yarash (see note LXXXV above). This is possession, heritage – something that has been occupied, an inheritance or conquest.
^CIX “east” = mizrach + shemesh. Literally, “toward the rising of the sun.” Mizrach is from zarach (to rise, shine, or dawn; can also describe symptoms of leprosy). This is the east as the place where the sun rises. It can also refer to the sunrise itself. Shemesh is the same as “west” in v4. See note XXXV above.

^CX “answered” = 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.
^CXI {untranslated} = amar. Same as “spoke” in v1. See note VII above.
^CXII “do” = asah. Same as “act” in v7. See note LIII above.
^CXIII “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

^CXIV “obeyed” = 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.
^CXV “so” = ken. Related to “prepare” in v11. Perhaps from kun (see note LXXX above). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^CXVI “whoever” = kol + ish. Kol is the same as “all” in v2. See note XVII above. Ish is the same as “one” in v5. See note XXXVIII above.
^CXVII “rebels” = marah. This is to be contentious, rebellious, bitter, provoking, disobedient. It can be to be or make bitter or unpleasant. Figuratively, it is to rebel or resist and causatively to provoke. This is the root of “Miriam.”

^CXVIII “orders” = peh. Same as “mouth” in v8. See note LXIV above.
^CXIX “disobeys” = lo + shama. Shama is the same as “obeyed” in v17. See note CXIV above.
^CXX “whatever” = kol. Same as “all” in v2. See note XVII above.
^CXXI “put to death” = mut. Same as “is dead” in v2. See note XIII above.