Joshua 5

^I {untranslated} = hayah. This is to be or become, to happen.
^II “all” = kol. From kalal (to complete). This is all or every.
^III “kings” = 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.
^IV “Amorites” = Emori. From amar (to speak, say, answer, command, promise, report). This is Amorite or Emori, perhaps meaning talkers.

^V “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.
^VI “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.”
^VII “west” = 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.

^VIII “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
^IX “sea” = yam. Same as “west” in v1. See note VII above.
^X “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.

^XI “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
^XII “dried up” = yabesh. This is to be dry, withered, confused, or ashamed. It can also be to fail.
^XIII “waters” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.

^XIV “for” = 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.
^XV “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.
^XVI “crossed 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.

^XVII “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.
^XVIII “melted” = masas. This is to melt, discourage, faint. It can be to deteriorate from a sickness or weaken because of sleepiness or an emotional response.
^XIX “was” = hayah. Same as {untranslated} in v1. See note I above.
^XX “spirit” = ruach. From ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
^XXI “because” = paneh. Same as “for” in v1. See note XIV above.

^XXII “time” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
^XXIII “said” = amar. This is to speak, say, answer, command, promise, report.
^XXIV “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.”

^XXV “make” = asah. This is to make, do, act, appoint, become in many senses.
^XXVI “flint” = tsur. From tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress). This is rock, stone, cliff, boulder, rocky. It can also be a refuge, a way to refer to God.
^XXVII “knives” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^XXVIII “circumcise” = mul. This is to cut off, cut in pieces, or destroy. It is used for to circumcise. It can also mean to blunt.
^XXIX “second time” = shub…sheni. Shub is 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.” Sheni is from shanah (to fold, repeat, double, alter, or disguise). This is double, again, another, second.

^XXX “Gibeath-haaraloth” = gibah + orlah. Gibah is from the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is hill or little hill. Orlah is 16x in OT. Perhaps from arel (uncircumcised, unskilled, exposed, forbidden); from arel (to strip or expose, restrain; to remove in a literal or figurative sense). This is foreskin or uncircumcised. It can also mean forbidden.
^XXXI “reason” = 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.
^XXXII “males” = zakar. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.
^XXXIII “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.

^XXXIV “came out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XXXV “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.
^XXXVI “warriors” = enosh + milchamah. Literally, “men of war.” Enosh is from anash (to be weak, sick, or frail). This is human, humankind, another. It is mortal. Milchamah is from lacham (to eat or feed on; figuratively, to battle as a kind of consumption/destruction). This is battle, war, fighting, or one who fights (i.e. a warrior).
^XXXVII “died” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.

^XXXVIII “journey” = 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.
^XXXIX “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.
^XL “born” = yillod. 4x in OT. From yalad (to bear or bring forth; to act as midwife or to show one’s lineage; birth, begetting). This is a passive form of born – so, those who are born.

^XLI “traveled” = 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.
^XLII “forty” = arbaim. From the same as arba (four); from raba (to make square or be four-sided); perhaps from raba (to lie down flat; can be to lie for mating). This is forty.
^XLIII “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^XLIV “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.
^XLV “warriors” = ish + milchamah. Literally, “men of war.” Ish is related to “warriors” in v4. Perhaps from enosh (see note XXXVI above). This is man, husband, another, or humankind. Milchamah is the same as “warriors” in v4. See note XXXVI above.

^XLVI “perished” = 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.
^XLVII “listened” = shama. Same as “heard” in v1. See note X above.
^XLVIII “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.
^XLIX “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.

^L “not” = bilti. From balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is nothing, not, lest, or except. From its root, it means “a failure of” – used for negative particles.
^LI “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^LIII “he” = YHVH. Same as “Lord” in v See note XI above.
^LIV “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^LV “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^LVI “flowing” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
^LVII “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
^LVIII “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^LIX “children” = ben. Same as “Israelites” in v1. See note XV above.
^LX “raised 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.
^LXI “in…place” = tachat. This is underneath, below, the bottom, instead of.

^LXII “uncircumcised” = arel. From arel (to strip or expose, restrain; to remove in a literal or figurative sense). This is uncircumcised, unskilled, exposed, forbidden.
^LXIII “way” = derek. Same as “journey” in v4. See note XXXVIII above.
^LXIV {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^LXV “done” = tamam. Same as “perished” in v6. See note XLVI above.
^LXVI “remained” = 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.

^LXVII “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.
^LXVIII “healed” = chayah. This is to live or keep alive in a literal or figurative sense. So, it can be revive, nourish, or save.
^LXIX “today” = 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.
^LXX “rolled away” = galal.18x in OT. This is to roll, roll away, wallow, commit, remove. It is rolling in a literal or figurative sense.
^LXXI “disgrace” = cherpah. From charaph (to expose and so figuratively to reproach, defame, carp at, defy). This is reproach, rebuke, shame, or disgrace. It can also refer to genitals.

^LXXII “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.
^LXXIII “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^LXXIV “Gilgal” = Gilgal. From galgal (wheel, wagon, whirl, whirlwind; something that rolls); from galal (to roll, roll away, wallow, commit, remove; rolling in a literal or figurative sense). This is Gilgal – perhaps circle of stones.
^LXXV “day” = yom. Same as “today” in v9. See note LXIX above.

^LXXVI “camped” = chanah. This is decline, bending down, or living in tents. It can be camping to create a home or camping as a part of battle.
^LXXVII “kept” = asah. Same as “make” in v2. See note XXV above.
^LXXVIII “Passover” = Pesach. From pasach (to stop, pass over, skip over, to spare). This is Passover – used for the feast, the lamb of sacrifice, the day, and the festival itself. It means exemption.
^LXXIX “evening” = ereb. This is evening, night, dusk.
^LXXX “fourteenth” = arba + asar. Arba is from raba (to make square or be four-sided). This is four. Asar is from the same as eser (ten). This is -teen or -teenth.
^LXXXI “month” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.

^LXXXII “plains” = 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.
^LXXXIII “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.”
^LXXXIV “day after” = mochorath. From the same as machar (tomorrow or later; deferred time; indefinitely or the time to come); perhaps from achar (to be behind, delay, be late, procrastinate, continue). This is the next day or next morning.
^LXXXV “very” = 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.

^LXXXVI “ate” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^LXXXVII “produce” = abur. 2x in OT. From abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is yield or produce.
^LXXXVIII “unleavened cakes” = matstsah. From matsats (to drain out). This is unleavened bread – bread that is sweet rather than becoming sour with the flavor of yeast. Can also be used to refer to the festival of Passover, the staple food of which is commonly transliterate matzoh from this word.
^LXXXIX “roasted grain” = qalah. 4x in OT. This is to roast, toast or parch – to dry or scorch in part.

^XC “manna” = man. 14x in OT. From mah (what, how, how long, why – a question or exclamation). This is manna, literally a whatzit.
^XCI “ceased” = shabath. This is to rest, stop, repose, cease working. By implication, it is to celebrate.
^XCII “day” = mochorath. Same as “day after” in v11. See note LXXXIV above.
^XCIII “had” = hayah. Same as {untranslated} in v1. See note I above.
^XCIV “crops” = tebuah. From bo (to come in, go in, enter). This is produce, increase or gain – can be literal or figurative.
^XCV “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

^XCVI {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^XCVII “looked up” = nasa + ayin. Literally, “lifted his eyes.” Nasa 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. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^XCVIII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^XCIX “man” = ish. Same as “warriors” in v6. See note XLV above.

^C “standing” = 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.
^CI “before” = 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.
^CII “drawn” = shalaph. This is to draw out, pluck off, grow up.
^CIII “sword” = chereb. Same as “knives” in v2. See note XXVII above.
^CIV “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^CV “went” = halak. Same as “traveled” in v6. See note XLI above.
^CVI “adversaries” = tsar. From tsarar (to bind, restrict, narrow, be cramped, an adversary). Properly, this is a narrow or constricted place. Figuratively, it can be trouble, a pebble, an enemy, anguish, or distress.

^CVII “replied” = amar. Same as “said” in v2. See note XXIII above.
^CVIII “commander” = sar. This is chief, leader, ruler, lord, official, governor, prince, military leader. It refers to someone at the top of a rank or class.
^CIX “army” = tsaba. From tsaba (to wage war, serve, assemble, fight, perform, muster, wait on). This is a large group of persons (used figuratively for a group of things). It implies a campaign literally as with army, war, warfare, battle, company, soldiers. Can also be used figuratively for hardship or for worship.
^CX “come” = bo. Related to “crops” in v12. See note XCIV above.

^CXI “fell” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
^CXII “face” = 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.
^CXIII “earth” = erets. Same as “land” in v6. See note LII above.

^CXIV “worshiped” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^CXV “command” = 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.
^CXVI “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.
^CXVII “lord” = adonai. From adon (lord, master, owner); root means to rule or be sovereign. This is Lord or lord. It means someone who is in control.

^CXVIII “Lord” = YHVH. Same as “Lord” in v1. See note XI above.
^CXIX “remove” = nashal. 7x in OT. To pluck off, clear, remove, eject, or drop.
^CXX “sandals” = naal. From naal (properly to secure with a bar or cord; to lock, bolt, enclose; to secure with a cord i.e. to put on a sandal). This is the tongue of a sandal and, by extension, a sandal or shoe itself. Figuratively, this can refer to occupancy, unwillingness to marry, or something without value.
^CXXI “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.

^CXXII “holy” = qodesh. This is 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, etc.
^CXXIII “did” = asah. Same as “make” in v2. See note XXV above.
^CXXIV “so” = ken. Perhaps 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 to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.