Joshua 3

^I “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
^II “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.”
^III “early…rose” = shakam. This is leaning one’s shoulder into a burden or load, whether a person or an animal. Thus, it meant starting or rising early.

^IV “set out” = 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.
^V “Shittim” = Shittim. 5x in OT. From the same as shittah (acacia); from the same as shotet (whip, goad); from shot (whip – literal or figurative); from shut (to push, wander around, row, travel). This is Shittim. It means “acacias” See https://www.abarim-publications.com/Meaning/Shittim.html
^VI “all” = kol. From kalal (to complete). This is all or every.
^VII “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. 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.

^VIII “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^IX “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.”
^X “camped” = lun. This is to stop – usually to lodge for the night. It can imply dwelling, enduring, or staying permanently. Figuratively, it can mean being obstinate, particularly with one’s words – to complain.
^XI “before” = terem. May come from a word that means to interrupt. This is not yet or before.
^XII “crossing over” = 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.

^XIII {untranslated} = hayah. Related to “Joshua” in v1. See note II above.
^XIV “end” = qatseh. From qatsah (to cut off, cut short; figuratively, to destroy). This is end, brink, border, edge, frontier. It can refer to that which is within set boundaries.
^XV “three” = shalosh. This is three, fork, three times.
^XVI “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.

^XVII “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.
^XVIII “went” = abar. Same as “crossing over” in v1. See note XII above.
^XIX “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.
^XX “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.

^XXI “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^XXII “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.
^XXIII {untranslated} = amar. This is to speak, say, answer, command, promise, report.
^XXIV “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XXV “ark” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.
^XXVI “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.

^XXVII “Lord” = YHVH. Related to “Joshua” in v1 & {untranslated} in v2. See note II above.
^XXVIII “God” = Elohim. Related to “Israelites” in v1. See note VII above.
^XXIX “carried” = 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.
^XXX “Levitical” = Leviyyi. From Levi (Levi; perhaps meaning “attached”; Jacob’s son, his tribe, and descendants); perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levite or levitical.
^XXXI “priests” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.

^XXXII “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). 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.
^XXXIII “follow” = halak + achar. Halak 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. Achar is from achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^XXXIV “know” = 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.

^XXXV “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.
^XXXVI “go” = halak. Same as “follow” in v3. See note XXXIII above.
^XXXVII “passed” = abar. Same as “crossing over” in v1. See note XII above.
^XXXVIII “before” = temol + shilshom. Temol may be from ethmol (formerly, before, yesterday, time); {from et (with, among, beside, including, toward, near); from anah (to meet, happen, approach)} + mul (front, opposite, toward); {from mul (to cut short, circumcise, blunt, destroy)}. This is ago, recently, yesterday, past. Shilshom is related to “three” in v2. From shalash (to make triplicate, do a third time); from the same as shalosh (see note XV above). This is three days ago, before, yesterday in the past.

^XXXIX “yet” = ak. Related to aken (surely, truly, nevertheless); from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is a positive statement – surely, also, certainly, alone, only.
^XL “be” = hayah. Same as {untranslated} in v2. See note XIII above.
^XLI “space” = 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.
^XLII “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.
^XLIII {untranslated} = bayin. Same as “between” in v4. See note XLII above.

^XLIV “distance” = middah. From mad (measure, cloth, cloak, armor, stature, height); from madad (to measure, stretch, be extended, continue). This is a measure, size, garment, height, width, or tribute.
^XLV “two thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
^XLVI “cubits” = ammah. From the same as em (mother). This is a cubit, post, threshold, pivot. It is mother as the basic measure (the length of the forearm). It is also mother as the which bonds an entryway i.e. the base of the door.
^XLVII “come…nearer” = qarab. Related to “through” in v2. See note XIX above.

^XLVIII “said” = amar. Same as {untranslated} in v3. See note XXIII above.
^XLIX “sanctify” = qadash. 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). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.
^L “tomorrow” = machar. Related to “follow” in v3. Perhaps from achar (see note XXXIII above). This is tomorrow or later. It is some kind of deferred time, so it could also mean indefinitely or refer to the time to come.

^LI “do” = asah. This is to make, do, act, appoint, become in many senses.
^LII “wonders” = pala. From pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.
^LIII “among” = qereb. Same as “through” in v2. See note XIX above.

^LIV {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
^LV “take up” = nasa. Same as “carried” in v3. See note XXIX above.
^LVI “pass on” = abar. Same as “crossing over” in v1. See note XII above.
^LVII “in front of” = 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.
^LVIII “went” = halak. Same as “follow” in v3. See note XXXIII above.

^LIX “begin” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.
^LX “exalt” = gadal. This is to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing.
^LXI “sight” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LXII “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.

^LXIII “bear” = nasa. Same as “carried” in v3. See note XXIX above.
^LXIV {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
^LXV “come” = bo. Same as “came” in v1. See note VIII above.
^LXVI “edge” = qatseh. Same as “end” in v2. See note XIV above.
^LXVII “waters” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^LXVIII “stand” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.

^LXIX “draw” = nagash. This is to draw, bring, or come near. It is approaching for any reason – as an attack on an enemy, in order to worship, to make an argument. It can also be used as a euphemism for sex.
^LXX “near” = hennah. Perhaps from hen (lo! Behold! If, though; an expression of surprise). This is here in a location or here in a time, i.e. now.
^LXXI “hear” = 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.
^LXXII “words” = dabar. From dabar (to speak, declare, discuss). 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.

^LXXIII “living” = 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.
^LXXIV “God” = El. Related to “Israelites” in v1 & “God” in v3. See note VII above.
^LXXV “without fail…drive out” = yarash + 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. 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.”
^LXXVI “before” = paneh. Same as “in front of” in v6. See note LVII above.

^LXXVII “Canaanites” = Knaaniy. From Kanaan (Canaan, his descendants, and the land where they settled; perhaps meaning lowlands, describing their land or subjugated in reference to being conquered by Egypt); from kana (to be humble, subdue; properly, bend the knee). 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
^LXXVIII “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
^LXXIX “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.

^LXXX “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.
^LXXXI “Girgashites” = Girgashi. 7x in OT. Perhaps from Chaldean (clay, clod) OR related to an Arabic word (black mud) OR related to Hebrew garar (to drag out or dray away). This is Girgashite – those who live in a place that has clay soil or black mud. See https://www.abarim-publications.com/Meaning/Girgashite.html#.X1Ztw8hKhPY
^LXXXII “Amorites” = Emori. Related to {untranslated} in v3. From amar (see note XXIII above). This is Amorite or Emori, perhaps meaning talkers.
^LXXXIII “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.

^LXXXIV {untranslated} = hinneh. Related to “near” in v9. From hen (see note LXX above). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^LXXXV “Lord” = Adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^LXXXVI “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^LXXXVII “pass” = abar. Same as “crossing over” in v1. See note XII above.

^LXXXVIII “select” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^LXXXIX “twelve” = shenayim + asar. Sheanyim is from sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple. Asar is from the same as eser (ten). This is -teen or -teenth.
^XC “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XCI “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.
^XCII “one” = ish + echad. Ish is the same as “men” in v12. See note XC above. Echad is 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.
^XCIII “each” = ish + echad. Same as “one” in v12. See note XCII above.

^XCIV {untranslated} = hayah. Same as {untranslated} in v2. See note XIII above.
^XCV “soles” = 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.
^XCVI “feet” = 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.
^XCVII “Lord” = YHVH. Same as “Lord” in v3. See note XXVII above.
^XCVIII “Lord” = Adon. Same as “Lord” in v11. See note LXXXV above.
^XCIX “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.”

^C “flowing” = yarad. Related to “Jordan” in v1. See note IX above.
^CI “above” = maal. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
^CII “cut off = 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.
^CIII “single” = echad. Same as “one” in v12. See note XCII above.
^CIV “heap” = ned. 6x in OT. From nud (to nod, waver, wander, flee, show grief, disappear; nodding the head as a sign of sympathy or consolation; tossing one’s head to show contempt or to taunt). This is a heap or mound – it can imply a wave.

^CV {untranslated} = hayah. Same as {untranslated} in v2. See note XIII above.
^CVI “tents” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^CVII “overflows” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
^CVIII “banks” = gadah. 4x in OT– 3x of the Jordan. Root may mean cut off. This is a bank or border of a river or stream.

^CIX “throughout” = kol. Same as “all” in v1. See note VI above.
^CX “time” = yom. Same as “days” in v2. See note XVI above.
^CXI “harvest” = qatsiyr. From qatsar (to cut down, be short, reap, curtail; used especially for harvesting grass or grain; figuratively, to be discouraged or grieve). This is branch, harvest, one who harvests. Properly, this means severed, reaped. It is the crop being harvested, the time of harvest or the one who harvests. It can also be a bough.

^CXII “come” = bo. Same as “came” in v1. See note VIII above.
^CXIII “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).
^CXIV “rising up” = qum. Related to “place” in v3. See note XXXII above.
^CXV “far off” = rachaq + meod. Rachaq is related to “space” in v4. See note XLI above. Meod is perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^CXVI “Adam” = Adam. 10x in OT. From the same as adam (human, humankind, ruddy); from adam (to be red, red in the face). This is Adam, the name, and also a city.

^CXVII “city” = 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.
^CXVIII “beside” = tsad. Root may mean to sidle. This is a side or an arm. It can also be used to mean beside or, figuratively, an adversary.
^CXIX “Zarethan” = Tsarethan. 3x in OT. Perhaps from tsredah (Zereda or Tsredah; an Ephraimite city; root may mean pierce or puncture) OR form tsarar (to bind, restrict, narrow, be cramped, an adversary) OR form tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress, adversary). This is Zarethan or Tsarethan – it may mean “fortress,” “they vex,” or “place of oppression.” See https://www.abarim-publications.com/Meaning/Zarethan.html#.X1asA8hKhPY

^CXX “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.
^CXXI “Arabah” = Arabah. From the same as arab (desert plateau, Arabia) OR from arab (to become evening); {from ereb (evening) or from arab (to exchange, give or take on pledge, braid, intermix)}. This is a desert valley or plain, wilderness. Also, the name of a place Arabah.
^CXXII “Dead” = melach. Perhaps from malach (properly, to pulverize, temper together, dissipate; also to season or salt). This is powder; used for salt or salt pit.
^CXXIII “wholly” = tamam. This is to finish or accomplish. It is to make perfect, demonstrate that you are upright, consume or cease. It is to complete in a literal or figurative sense, positive or negative.

^CXXIV “opposite” = neged. From nagad (to declare, make conspicuous, stand in front, manifest, predict, explain). This is in front of, opposite to. It can refer to a counterpart or partner, one corresponding to or in the sight of.
^CXXV “Jericho” = Yericho. From yareach (moon); {from the same as yerach (month)} OR from ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is Jericho meaning either “moon city” or “fragrant place.”
^CXXVI “dry ground” = charabah. 8x in OT. From chareb (to be waste or desolate, destroyer). This is dry ground, dry, or desert.
^CXXVII “Lord” = YHVH. Same as “Lord” in v3. See note XXVII above.
^CXXVIII “firmly” = kun. Related to “yet’ in v4. See note XXXIX above.

^CXXIX “middle” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^CXXX “entire” = kol. Same as “all” in v1. See note VI above.
^CXXXI “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.
^CXXXII “finished” = tamam. Same as “wholly” in v16. See note CXXIII above.