Joshua 24:1-26

^I “Joshua” = Yehoshua. From YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + 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.”
^II “gathered” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^III “all” = kol. From kalal (to complete). This is all or every.
^IV “tribes” = 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.

^V “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.
^VI “Shechem” = Shekem. From the same as shekem (shoulder, neck, or some other place that bears burdens; figuratively, the spur of a hill, or one’s allotted portion); from shakam (to rise early, begin work early; properly, this is leaning one’s shoulder or back into a load or a burden; also, loading an animal for work). This is Shechem, meaning “ridge.”
^VII “summoned” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^VIII “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.

^IX “heads” = 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).
^X “judges” = shaphat. This is to judge, defend, pronounce judgment, condemn, or govern. It can refer to God judging or to human judges. This is pronouncing a verdict in favor or against so it implies consequences or punishment. It can also mean to litigate or govern as one with authority.
^XI “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.
^XII “presented” = yatsab. This is to set oneself, take a stand, remain, continue, to station or set something in place.
^XIII “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.
^XIV “God” = Elohim. Related to “Israel” in v1. See note V above.

^XV “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.
^XVI “Lord” = YHVH. Related to “Joshua” in v1. See note I above.
^XVII “long ago” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^XVIII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

^XIX “Terah” = Terach. 13x in OT. Perhaps from tarah (to turn, wander) OR from tor (dove) + ruach (breath, wind, air, cool, spirit; wind, which resembles the breath; figuratively, life itself or being frail/mortal/impermanent; air of the sky or the spirit). This is Terah or Terach, maybe meaning “delay, “wanderer,” or “global spirit.” See https://www.abarim-publications.com/Meaning/Terah.html#.X2Tov2hKhPY
^XX “Abraham” = Abraham. Related to “ancestors” in v2. From the same as Abiram (exalted father, a high father – lofty) {from ab (see note XVIII above) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.
^XXI “Nahor” = Nachor. 18x in OT. From the same as nachar (nostril or snorting; root means to snort or snore). This is Nachor or Nahor, meaning “snorer.”

^XXII “lived” = 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.
^XXIII “beyond” = eber. From abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). 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.
^XXIV “Euphrates” = 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.
^XXV “served” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.
^XXVI “other” = acher. From achar (to be behind, delay, be late, procrastinate, continue). This is following, next, strange, other.
^XXVII “gods” = elohim. Same as “God” in v1. See note XIV above.

^XXVIII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^XXIX “father” = ab. Same as “ancestors” in v2. See note XVIII above.
^XXX “River” = nahar. Same as “Euphrates” in v2. See note XXIV above.
^XXXI “led” = 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.

^XXXII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XXXIII “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
^XXXIV “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.
^XXXV “made…many” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^XXXVI “gave” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXXVII “Isaac” = Yitschaq. From tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). This is Isaac, meaning “he laughs.”

^XXXVIII “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.
^XXXIX “Esau” = Esav. From asah (to squeeze, handle, or press) OR from asah (to do, make, accomplish, become). This is Esau, perhaps meaning rough as something one handles. It could also be doer, maker, or worker. See https://www.abarim-publications.com/Meaning/Esau.html#.Xuj8IUVKhPY
^XL “hill country” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^XLI “Seir” = Seir. From the same as sear (hair, hairy, rough); {from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense)} OR from sa’iyr (goat, shaggy, devil, satyr). This is Seir, Edomite mountain region. It is the name of the people that live there and a particular Judean mountain. It may mean “the hairy guys,” “bucks,” “horrors,” “bristly,” or “riders on the storm.” See https://www.abarim-publications.com/Meaning/Seir.html

^XLII “possess” = 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.
^XLIII “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XLIV “went down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
^XLV “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.

^XLVI “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^XLVII “Moses” = Mouses. From Hebrew Mosheh (Moses); 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.
^XLVIII “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See https://en.wiktionary.org/wiki/Aaron
^XLIX “plagued” = nagaph. This is to strike, beat, hurt, stumble, defeat, inflict disease.

^L “did” = asah. Related to “Esau” in v4. See note XXXIX above.
^LI “in…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.
^LII “afterward” = achar. Related to “other” in v2. From achar (see note XXVI above). This is after or the last part, following.
^LIII “brought…out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

^LIV “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LV “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.
^LVI “Egyptians” = Mitsri. Related to “Egypt” in v4. From the same as mitsrayim (see note XLV above). This is Egyptian.
^LVII “pursued” = radaph…achar. Radaph is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives. Achar is the same as “afterward” in v5. See note LII above.

^LVIII “chariots” = rekeb. From rakab (to ride an animal or in some vehicle; also, bringing on a horse). This is a vehicle, wagon, or chariot. It can be cavalry or an individual rider.
^LIX “horsemen” = parash. From parash (to make distinct, separate, scatter). This is a horseman or a horse. It doesn’t refer to riding horseback, but with some kind of vehicle, a chariot-driver, cavalry.
^LX “Red” = suph. Perhaps from Egyptian twfi (reeds). This is reeds or rushes. It can be used particularly to refer to papyrus, or a flag. This is https://www.abarim-publications.com/Dictionary/sa/sa-p-pfin.html#.XzHCuChKhPY

^LXI “cried out” = tsaaq. This is to cry out or call together, to shriek. It can mean, by implication, calling for an assembly.
^LXII “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.
^LXIII “darkness” = maaphel. 1x 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 or something that can’t be seen through.
^LXIV “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
^LXV {untranslated} = bayin. Same as “between” in v7. See note LXIV above.
^LXVI “cover” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.

^LXVII “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LXVIII “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LXIX “wilderness” = midbar. From dabar (to speak, command, declare). 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.
^LXX “long” = 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.
^LXXI “time” = 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.

^LXXII “brought” = bo. Same as “came” in v6. See note LIV above.
^LXXIII “Amorites” = Emori. From amar (to speak, say, answer, command, promise, report). This is Amorite or Emori, perhaps meaning talkers.
^LXXIV “other side” = eber. Same as “beyond” in v2. See note XXIII above.
^LXXV “Jordan” = Yarden. Related to “went down” in v4. From yarad (see note XLIV above). This is the Jordan River, meaning “descending.”

^LXXVI “fought” = lacham. This is to eat or feed on. Figuratively, it is to battle as a kind of consumption/destruction.
^LXXVII “you” = yad. Literally, “into your hand.” This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^LXXVIII “handed…over” = natan. Same as “gave” in v3. See note XXXVI above.
^LXXIX “destroyed” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
^LXXX “before” = paneh. Same as “before” in v1. See note XIII above.

^LXXXI “King” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^LXXXII “Balak” = Balaq. From balaq (to lay waste, devastate, annihilate). This is Balak – devastator.
^LXXXIII “son” = ben. Same as “children” in v4. See note XLIII above.
^LXXXIV “Zippor” = Tsippor. 7x in OT. From the same as tsippor (bird, sparrow; little bird); {from tsaphar (to skip about, maybe to depart)} OR from tsaphir (goat; perhaps from a word meaning to leap). This is Zippor or Tsippor, meaning “bird” or “sparrow” or “little bird” or “goat.” See https://www.abarim-publications.com/Meaning/Zippor.html
^LXXXV “Moab” = Moab. Related to “ancestors” and “Abraham” in v2. May be from ab (see note XVIII above). This is Moab or Moabite. Name could mean “from her father” in reference to the incestuous relationship between Lot and his daughters. The name could also mean, more pleasantly, “seed of a father” or “desirable land.” See https://en.wikipedia.org/wiki/Moab

^LXXXVI “set out” = 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.
^LXXXVII “invited” = qara. Same as “summoned” in v1. See note VII above.
^LXXXVIII “Balaam” = Bil’am. Related to “people” in v2. Probably from bal (not, none, nothing, a failure); {from balah (to grow old, wear out, waste away, consume, spend)} + am (see note XV above). This is Balaam – perhaps, not of the people, which is to say a foreigner.
^LXXXIX “Beor” = Beor. 10x in OT. From baar (burn, consume, heat, remove; to consume by a fire or through eating; can also mean being brutish or wasting). This is Beor – a lamp or burning.
^XC “curse” = qalal. This is to be little, insignificant, swift. It can also mean to bring down in esteem, create contempt, curse.

^XCI “would” = abah. This is to breathe after, be willing, obey, accept, be content with, satisfy.
^XCII “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.
^XCIII “blessed” = barak + 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. The word is repeated twice – the second 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.”
^XCIV “rescued” = 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.
^XCV “hand” = yad. Same as “you” in v8. See note XXVII above.

^XCVI “went over” = abar. Related to “beyond” in v2. See note XXIII above.
^XCVII “Jericho” = Yericho. From yareach (moon); {from the same as yerach (month)} OR from ruach (small, breathe, perceive, anticipate, accept, enjoy). This is Jericho meaning either “moon city” or “fragrant place.”
^XCVIII “citizens” = baal. From baal (to marry, have dominion, be master). This is lord, owner, ally, master, or archer.
^XCIX “Perizzites” = Perizzi. Perhaps from perazi (rural area, unwalled land); from the same as perazah (rural, village without walls, open country); from the same as paraz (root may mean to separate; perhaps warriors, chieftan, or throng). This is Perizzite, perhaps meaning rural or wild one.
^C “Canaanites” = Knaani. Related to “Canaan” in v3. From Kna’an (see note XXXIII above). This is Canaanite, which in some instances would imply a peddler or sometimes used in place of Ishmaelite. See https://en.wikipedia.org/wiki/Canaan

^CI “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
^CII “Girgashites” = Girgashi. 7x in OT. Perhaps from a Babylonian word (clay, cod) OR an Arabic word (black mud) OR akin to Hebrew garar (to drag or drag off in a rough fashion, chew, sweep, destroy; to chew the cud). This is Girgashite, a tribe whose name may mean “people who dwell in a place of clay soil or black mud.” See https://www.abarim-publications.com/Meaning/Girgashite.html#.X1Ztw8hKhPY
^CIII “Hivites” = Chivvi. Probably from the same as chavyah (life-giving, which implies the place where one lives like a village or place where one camps); probably from the same as Chavvah (Eve, life-giver); from chavah (show, tell, live, declare). This is Hivite, perhaps meaning villagers or tent villagers.
^CIV “Jebusites” = Yebusi. From yebus (threshing place; one of the former names of Jerusalem); from bus (to trample down, tread in a literal or figurative sense; to loathe, pollute, squirm). This is Jebusite, meaning treaders or threshers.
^CV “you” = yad. Literally, “into your hand.” Same as “you” in v8. See note XXVII above.

^CVI “hornets” = tsirah. 3x in OT. From the same as tsaraat (leprosy or a mark); from tsara (to have leprosy, be a leper). This is hornet or wasp.
^CVII “ahead” = paneh. Same as “before” in v1. See note XIII above.
^CVIII “drove out” = garash. This is to cast out or expel. It can be to exile someone or to divorce them.
^CIX “before” = paneh. Same as “before” in v1. See note XIII above.
^CX “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^CXI “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^CXII “bow” = qesheth. Perhaps from qush (to set a trap, lure, ensnare) OR from qashah (to be fierce, cruel, dense, tough, severe). This is a bow, arrow, or archer. Bow can be used figuratively for strength.

^CXIII “labored” = yaga. This is to work, become weary, to gasp or be exhausted, to toil.
^CXIV “towns” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
^CXV “built” = banah. Related to “children” in v4. See note XLIII above.
^CXVI “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^CXVII “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.
^CXVIII “oliveyards” = zayit. This is olive tree, grove, or other parts of the olive tree like the branch or berry.
^CXIX “plant” = nata. To fix or fasten, establish or plant. This is planting in a literal or figurative sense.

^CXX “revere” = 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.
^CXXI “sincerity” = 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 entire 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.
^CXXII “faithfulness” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.
^CXXIII “put away” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.

^CXXIV “unwilling” = ra’ + ayin. Literally, “it seems evil in your sight.” Ra’ is 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. Ayin is the same as “eyes” in v7. See note LXVII above.
^CXXV “choose” = bachar. This is to choose, appoint, try, excellent.
^CXXVI “day” = yom. Same as “time” in v7. See note LXXI above.
^CXXVII “household” = bayit. Related to “children” in v4 & “built” in v13. Probably from banah (see note XLIII above). This is house, court, family, palace, temple.

^CXXVIII “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.
^CXXIX “far be it” = chalilah. From chalal (to defile, pollute). This is literally something that is profaned. It is used to mean “God forbid” or “far be it.”
^CXXX “forsake” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
^CXXXI “brought…up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^CXXXII “house” = bayit. Same as “household” in v15. See note CXXVII above.
^CXXXIII “slavery” = ebed. Related to “served” in v2. From abad (see note XXV above). This is a servant, slave, or bondservant.

^CXXXIV “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.
^CXXXV “signs” = ot. 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. 
^CXXXVI “sight” = ayin. Same” as “eyes” in v7. See note LXVII above.

^CXXXVII “protected” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^CXXXVIII “way” = 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.
^CXXXIX “went” = halak. Same as “led” in v3. See note XXXI above.
^CXL “through” = qereb. Same as “in…midst” in v5. See note LI above.
^CXLI “passed” = abar. Same as “went over” in v11. See note XCVI above.
^CXLII “before” = paneh. Same as “before” in v1. See note XIII above.

^CXLIII “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.
^CXLIV “holy” = 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).
^CXLV “jealous” = qanno. 2x in OT. From the same as qinah (zeal, jealousy, envy, anger, rivalry); from qana (to be jealous, zealous, envious). This is jealous or angry.
^CXLVI “God” = El. Related to “Israel” and “God” in v1. See note V above.

^CXLVII “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.
^CXLVIII “transgressions” = 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.
^CXLIX “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.

^CL “foreign” = nekar. From the same as neker (misfortune, disaster). This is foreign or something that is foreign i.e. strange.
^CLI “turn” = 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.”
^CLII “do…harm” = ra’a’. Related to “unwilling” in v15. See note CXXIV above.
^CLIII “consume” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
^CLIV “done…good” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.

^CLV “witnesses” = ed. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is a witness, testimony, or one who records testimony. It can also refer to a prince.
^CLVI “among” = qereb. Same as “in…midst” in v5. See note LI above.
^CLVII “incline” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
^CLVIII “hearts” = lebab. 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.
^CLIX “God” = Elohim. Same as “God” in v1. See note XIV above.

^CLX “God” = Elohim. Same as “God” in v1. See note XIV above.
^CLXI “him” = qol. Literally, “his voice.” 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.
^CLXII “obey” = shama. Same as “listen” in v10. See note XCII above.
^CLXIII “made” = 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.
^CLXIV “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.

^CLXV “made” = sim. Same as “put” in v7. See note LXII above.
^CLXVI “statutes” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
^CLXVII “ordinances” = mishpat. Related to “judges” in v1. From shaphat (see note X above). 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.

^CLXVIII “wrote” = kathab. This is to inscribe, write, record, or decree.
^CLXIX “words” = dabar. Related to “wilderness” in v7. From dabar (see note LXIX 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.
^CLXX “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.
^CLXXI “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.
^CLXXII “God” = Elohim. Same as “God” in v1. See note XIV above.

^CLXXIII “large” = gadol. Same as “great” in v17. See note CXXXIV above.
^CLXXIV “stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^CLXXV “set…up” = qum. Same as “set out” in v9. See note LXXXVI above.
^CLXXVI “oak” = allah. 1x in OT. Perhaps related to elah (oak or terebinth; or some other kind of tree that is strong); from ayil (terebinth, oak); from the same as ulam (porch, hall); from the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is an oak.
^CLXXVII “sanctuary” = miqdash. Related to “holy” in v19. From the same as qodesh (see note CXLIV above). This is a sacred place, sanctuary, holy place. It is something or somewhere that is consecrated, whether to God or to another.