Judges 11

^I “Jephthah” = Yiphtach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is Jephthah or Iphthah, meaning “he opens.” It is a name and a city.
^II “Gileadite” = Giladi. 11x in OT. From Gilad (Gilead, meaning “perpetual fountain” or “heap of testimony.”); {from gala (to lay bare, quarrel, expose) OR from gal’ed (heap of testimony); {from gal (wave, billow, rock pile; something rolled; a spring of water); {from galal (to roll, roll away, wallow, commit, remove; rolling in a literal or figurative sense)} + ed (witness, testimony, recorder); {from ud (to admonish, repeat, duplicate, testify, restore, record, relieve)}. This is a Gileadite, someone descended from Gilead or who lives in Gilead. See https://www.abarim-publications.com/Meaning/Gilead.html#.Xw_EFShKhPY.
^III “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.

^IV {untranslated} = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
^V “prostitute” = zanah. This is to fornicate, commit adultery, be a prostitute. Figuratively, it can mean committing idolatry.
^VI “was” = hayah. This is to be or become, to happen.
^VII “mighty” = chayil. 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.
^VIII “warrior” = gibbor. 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.

^IX “Gilead” = Gilad. Related to “Gileadite” in v1. See note II above.
^X “was the father of” = yalad. This is to bear or bring forth. It can mean to act as midwife or to show one’s lineage. This is often used for birth or begetting.
^XI “wife” = ishshah. Same as {untranslated} in v1. See note IV above.
^XII “bore” = yalad. Same as “was the father of” in v1. See note X above.
^XIII “grew up” = 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.
^XIV “drove…away” = garash. This is to cast out or expel. It can be to exile someone or to divorce them.
^XV “saying” = amar. This is to speak, say, answer, command, promise, report.

^XVI “inherit” = 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.
^XVII “father’s” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XVIII “house” = bayit. Related to “son” in v1. Probably from banah (see note III above). This is house, court, family, palace, temple.
^XIX “another” = acher. From achar (to be behind, delay, be late, procrastinate, continue). This is following, next, strange, other.
^XX “woman” = ishshah. Same as {untranslated} in v1. See note IV above.

^XXI “fled” = barach. This is to flee, drive away, hurry, to bolt.
^XXII “from” = 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.
^XXIII “brothers” = 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.

^XXIV “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.
^XXV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XXVI “Tob” = Tob. 4x in OT. From tob (to be pleasing, to be good). This is Tob, a place whose name means “good.”

^XXVII “outlaws” = enosh + req. Enosh is related to {untranslated} in v1. See note IV above. Req is 14x in OT. From riq (to be empty or to make empty; also vanity, emptiness, something worthless, in vain); from ruq (to pour out in a literal or figurative sense, hence, to be or make empty). This is empty, vain, or worthless.
^XXVIII “gathered” = laqat. This is to pick up, glean, gather.
^XXIX “went” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

^XXX {untranslated} = hayah. Same as “was” in v1. See note VI above.
^XXXI “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.
^XXXII “Ammonites” = ben + Ammon. Literally, “children of Ammon.” Ben is the same as “son” in v1. See note III above. Ammon is from im (with, against, before, beside); {perhaps from amam (to darken, hide, associate; creating shadows by huddling together)} OR from am (people, folk, nation; also troops or attendants; used figuratively for a flock); {from amam (see above)}. This is Ammon or Ammonites, a tribe whose name may mean “tribal.”
^XXXIII “made war” = lacham. This is to eat or feed on. Figuratively, it is to battle as a kind of consumption/destruction.
^XXXIV “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.

^XXXV {untranslated} = hayah. Same as “was” in v1. See note VI above.
^XXXVI “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^XXXVII “went” = 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.
^XXXVIII “bring” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.

^XXXIX “come” = halak. Same as “went” in v5. See note XXXVII above.
^XL “commander” = qatsin. 12x in OT. Perhaps from qatsah (to cut off, cut short; figuratively, to destroy). This is chief, captain, ruler, commander. It is a decisionmaker like a magistrate.
^XLI “fight” = lacham. Same as “made war” in v4. See note XXXIII above.
^XLII “rejected” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
^XLIII “drove…out” = garash. Same as “drove…away” in v2. See note XIV above.

^XLIV “why” = maddua. From mah (what, how long) + yada (to know, be aware, see and so understand – includes observation, care, recognition; can also be used as a euphemism). This is why or how.
^XLV “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XLVI “now” = attah. Perhaps from et (a period or season; whenever or continually); probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is now, from now on.
^XLVII “trouble” = 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.

^XLVIII “nevertheless” = 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.
^XLIX “turned back” = 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.”
^L “become” = hayah. Same as “was” in v1. See note VI above.

^LI “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
^LII “all” = kol. From kalal (to complete). This is all or every.
^LIII “inhabitants” = yashab. Same as “lived” in v3. See note XXIV above.
^LIV “bring…home” = shub. Same as “turned back” in v8. See note XLIX above.
^LV “Lord” = YHVH. Related to “was” in v1. From havah (to be, become) or hayah (see note VI 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.
^LVI “gives” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^LVII “witness” = 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.
^LVIII “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.
^LIX “surely” = ken. Same as “nevertheless” in v8. See note XLVIII above.
^LX “do” = asah. This is to make, do, act, appoint, become in many senses.
^LXI “say” = 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.
^LXII Literally, “if not according to your words thus we do.”

^LXIII “went” = halak. Same as “went” in v5. See note XXXVII above.
^LXIV “people” = am. Related to “Ammonites” in v4. See note XXXII above.
^LXV “made” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^LXVI “spoke” = dabar. Related to “say” in v10. See note LXI above.
^LXVII “words” = dabar. Same as “say” in v10. See note LXI above.
^LXVIII “before” = paneh. Same as “from” in v3. See note XXII above.
^LXIX“Mizpah” = Mitspah. From tsaphah (to look out, look around, spy watchman, sentinel; leaning out to look far away; to await or observe). This is Mizpah, meaning “watchtower.”

^LXX “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^LXXI “messengers” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.
^LXXII “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.
^LXXIII “come” = bo. Same as “come” in v7. See note XLV above.

^LXXIV “answered” = amar. Same as “saying” in v2. See note XV above.
^LXXV “coming” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^LXXVI “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.
^LXXVII “took away” = laqach. Same as “bring” in v5. See note XXXVIII above.

^LXXVIII “Arnon” = Arnon. From the same as Aran (Aran, a name that may mean “stridulous”); {perhaps from ranan (a cry of joy or a joyful song; properly, emitting a shrill sound, especially one of joy)} OR from aran (to be agile, to inspire cheerfulness). This is Arnon, a wadi and stream in Moab whose nae means “a roaring stream” or “a brawling stream” or “murmuring” or “roaring” or “cheering” or “agile.” See https://www.abarim-publications.com/Meaning/Arnon.html
^LXXIX “Jabbok” = Yabboq. 7x in OT. Probably from baqaq (to empty, devastate, demoralize, luxuriate, depopulate). This is Jabbok or Yabboq, meaning “emptying” or “he will empty.” See https://www.abarim-publications.com/Meaning/Jabbok.html#.Xw3bZShKhPY
^LXXX “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.”

^LXXXI “restore” = shub. Same as “turned back” in v8. See note XLIX above.
^LXXXII “peaceably” = shalom. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).
^LXXXIII “once again” = yasaph + od. Yasaph is to add, increase, continue, exceed. Od is related to “Gileadite” and “Gilead” in v1. From ud (see note II above). This is still, yet, again, more.

^LXXXIV “thus” = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.
^LXXXV “Moab” = Moab. Related to “father’s” in v2. May be from ab (see note XVII 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 “came up” = alah. Same as “coming” in v13. See note LXXV above.
^LXXXVII “went” = halak. Same as “went” in v5. See note XXXVII above.
^LXXXVIII “wilderness” = midbar. Related to “say” in v10 & “spoke” in v11. From dabar (see note LXI 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.

^LXXXIX “Red” = suph. Perhaps from Egyptian twfi (reeds). This is reeds or rushes. It can be used particularly to refer to papyrus, or a flag. See https://www.abarim-publications.com/Dictionary/sa/sa-p-pfin.html#.XzHCuChKhPY
^XC “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.
^XCI “came” = bo. Same as “come” in v7. See note XLV above.
^XCII “Kadesh” = Qadesh. 18x in OT. From the same as 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, etc.) This is Kadesh, a place whose name means sacred or sanctuary.

^XCIII “Edom” = Edom. From the same as adom (to be red or flushed). This is Edom or Idumaea. It means red.
^XCIV “pass through” = 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.
^XCV {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
^XCVI “listen” = shama. Same as “witness” in v10. See note LVII above.
^XCVII “also” = gam. This is also, moreover, again.
^XCVIII “would…consent” = abah. This is to breathe after, be willing, obey, accept, be content with, satisfy.
^XCIX “remained” = yashab. Same as “lived” in v3. See note XXIV above.

^C “journeyed” = halak. Same as “went” in v5. See note XXXVII above.
^CI “went around” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.
^CII “arrived” = bo. Same as “come” in v7. See note XLV above.
^CIII “east side” = mizrach + shemesh. Literally, “to 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 sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.

^CIV “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.
^CV “other side” = eber. Related to “pass through” in v17. From abar (see note XC 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.
^CVI “enter” = bo. Same as “come” in v7. See note XLV above.
^CVII “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.
^CVIII “boundary” = gebul. Same as “territory” in v18. See note CVII above.

^CIX “Sihon” = Sichon. Perhaps from the same a ssuach (Suach, a name); from the same as suchah (something swept away, refuse). This is Sihon or Sichon, a name perhaps meaning “tempestuous.”
^CX “Amorites” = Emori. Related to “saying” in v2. From amar (see note XV above). This is Amorite or Emori, perhaps meaning talkers.
^CXI “Heshbon” = Cheshbon. From chashab (properly, to braid or interpenetrate; literally, to create or to wear; figuratively, plotting – generally in a negative sense; think, consider, or make account of). This is Heshbon or Cheshbon, meaning “library of synthetic wisdom” or “intelligence” or “reason.” See https://www.abarim-publications.com/Meaning/Heshbon.html

^CXII {untranslated} = na. Same as {untranslated} in v17. See note XCV above.
^CXIII “country” = 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.
^CXIV “trust” = aman. This is to believe, endure, fulfill, confirm, support, be faithful. It is to put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid. This is where the word “amen” comes from.
^CXV “gathered…together” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^CXVI “Jahaz” = Yahats. 9x in OT. Perhaps from a word that means to stamp. This is Jahaz or Yahats. It may mean “threshing floor.”

^CXVII “God” = Elohim. Related to “Israel” in v4. See note XXXIV above.
^CXVIII “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.
^CXIX “defeated” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^CXX “occupied” = 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.
^CXXI “country” = erets. Same as “land” in v3. See note XXV above.

^CXXII “conquered” = yarash. Same as “occupied” in v21. See note CXX above.
^CXXIII “for the benefit of” = paneh. Same as “from” in v3. See note XXII above.
^CXXIV “take…place” = yarash. Same as “occupied” in v21. See note CXX above.
^CXXV “possess” = yarash. Same as “occupied” in v21. See note CXX above.
^CXXVI “god” = elohim. Same as “God” in v21. See note CXVII above.

^CXXVII “Chemosh” = Kemosh. 8x in OT. Perhaps from 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) OR from Moabite Kamash (Chemosh) OR related to Akkadian Shamah (Shamash – Mesopotamian sun god). This is Chemosh, Kemosh, or Kemish. Its root may mean subdue. It may mean “the powerful” or “as if he saves” or “as if he moves” or “as if he feels.” See https://www.abarim-publications.com/Meaning/Chemosh.html & https://en.wiktionary.org/wiki/Chemosh  & https://en.wikipedia.org/wiki/Chemosh & https://en.wikipedia.org/wiki/Utu
^CXXVIII “gives…to possess” = yarash. Same as “occupied” in v21. See note CXX above.
^CXXIX “everything” = kol. Same as “all” in v8. See note LII above.
^CXXX “for…benefit” = paneh. Same as “from” in v3. See note XXII above.

^CXXXI “are…any better” = tob + tob. Related to “Tob” in v3. From tob (see note XXVI above). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good. 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.”
^CXXXII “Balak” = Balaq. From balaq (to lay waste, annihilate). This is Balak, meaning “devastator” or “empty” or “wasting.” See https://www.abarim-publications.com/Meaning/Balak.html
^CXXXIII “Zippor” = Tsippor. 7x in OT. From the same as tsippor (bird, sparrow; little bird); from tsaphar (to skip about, maybe to depart). This is Zippor or Tsippor, meaning “bird” or “sparrow” or “little bird” or “goat.” See https://www.abarim-publications.com/Meaning/Zippor.html

^CXXXIV “ever enter into conflict” = rib + rib. This is properly to toss or grapple. It is used figuratively to mean wrangling and so for arguments, complaints, or disputes. It is used in a legal setting for pleading or defending a case. 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.”
^CXXXV “ever go to war” = lacham + lacham. Same as “made war” in v4. See note XXXIII above. 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.”
^CXXXVI “villages” = bat. Related to “son” in v1 & “house” in v2. From ben (see note III above). This is daughter in a literal or figurative sense.
^CXXXVII “Aroer” = Aroer. 16x in OT. From the same as aroer (shrub or tree; may be a juniper); from arar (to strip, make bare, destroy). This is Aroer, a city whose name means “accumulation” or “stripped” or “heath.” See https://www.abarim-publications.com/Meaning/Aroer.html

^CXXXVIII “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.
^CXXXIX “along” = 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.
^CXL “three” = shalosh. This is three, fork, three times.
^CXLI “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^CXLII “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.

^CXLIII “recover” = 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.
^CXLIV “time” = eth. Related to “now” in v7. Probably from anah (see note XLVI above). This is a period or season. It can also mean whenever or continually.
^CXLV “sinned” = chata. This is properly to miss, and so figuratively it is used for sinning, bearing the blame. It implies a forfeiture or loss of something.
^CXLVI “wrong” = ra’. 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.

^CXLVII “judge” = shaphat. Same as “decide” in v27. See note CXLVIII below.
^CXLVIII “decided” = 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.
^CXLIX “today” = yom. Same as “time” in v4. See note XXXI above.
^CL “for” = bayin. Same as “between” in v10. See note LVIII above.
^CLI “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v1. See note III above. Yisrael is the same as “Israel” in v4. See note XXXIV above.
^CLII “for” = bayin. Same as “between” in v10. See note LVIII above.

^CLIII “heed” = shama. Same as “witness” in v10. See note LVII above.
^CLIV “message” = dabar. Same as “say” in v10. See note LXI above.
^CLV “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.
^CLVI “came” = hayah. Same as “was” in v1. See note VI above.

^CLVII “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.
^CLVIII “Mizpah” = Mitspeh. Related to “Mizpah” in v11. 10x in OT. From mitspeh (watchtower – particularly one for military use); from tsaphah (see note LXIX above). This is Mizpah or Mizpeh, a place meaning “watchtower.”
^CLIX “made” = nadar. This is to vow or promise.
^CLX “vow” = neder. Related to “made” in v30. From nadar (see note CLIX above). This is a vow – literally, that which was promised.
^CLXI “give” = natan + natan. Same as “gives” in v9. See note LVI above. 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.”

^CLXII {untranslated} = hayah. Same as “was” in v1. See note VI above.
^CLXIII “comes out” = yatsa. Same as “went” in v3. See note XXIX above.
^CLXIV “doors” = delet. From dalah (to draw, lift up; properly, to dangle; draw water; figuratively, to deliver). This is something that swings like a door, gate, leaf, lid, or other opening.
^CLXV “meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.

^CLXVI “return” = shub. Same as “turned back” in v8. See note XLIX above.
^CLXVII “victorious” = shalom. Same as “peaceably” in v13. See note LXXXII above.
^CLXVIII “offered up” = alah. Same as “coming” in v13. See note LXXV above.
^CLXIX “burnt offering” = olah. Related to “coming” in v13. From alah (see note LXX above). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole thing is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.

^CLXX “crossed over” = abar. Same as “pass through” in v17. See note XCIV above.
^CLXXI “inflicted” = nakah. Same as “defeated” in v21. See note CXIX above.
^CLXXII “massive” = gadol + meod. Gadol is related to “grew up” in v2. From gadal (see note XIII above). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished. Meod is perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^CLXXIII “defeat” = makkah. Related to “defeated” in v21. From nakah (see note CXIX above). This is a wound, injury, blow. Figuratively, it could be disaster, slaughter, or pestilence.

^CLXXIV “neighborhood” = bo. Same as “come” in v7. See note XLV above.
^CLXXV “Minnith” = Minnith. 2x in OT. From the same as from menath (portion or prey; any kind of allotment, whether personal, legal, or of fate); {from manah (to weigh out, reckon, count, number, set, tell; by implication, it is allotting or providing something officially)} OR from men (an instrument, particularly one with strings like a harp). This is Minnith, a place whose name means “enumeration” or “distribution” or “apportioned.” See https://www.abarim-publications.com/Meaning/Minnith.html
^CLXXVI “twenty” = esrim. From the same as eser (ten, tenth). This is twenty or twentieth.

^CLXXVII “Abel” = Abel. 1x in OT. This is Abel, which may come from a word to be grassy, It may mean “meadow” or “plain.”
^CLXXVIII “keramim” = kerem. This is a vineyard, garden, vines, or a vintage.
^CLXXIX “subdued” = kana. This is to be humble, subdue, humiliate, conquer. Properly, it means to bend the knee.
^CLXXX “before” = paneh. Same as “from” in v3. See note XXII above.

^CLXXXI “came” = bo. Same as “come” in v7. See note XLV above.
^CLXXXII “home” = bayit. Same as “house” in v2. See note XVIII above.
^CLXXXIII “Mizpah” = Mitspah. Same as “Mizpah” in v11. See note LXIX above.
^CLXXXIV “there” = 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!
^CLXXXV “daughter” = bat. Same as “villages” in v26. See note CXXXVI above.

^CLXXXVI “timbrels” = toph. 17x in OT. Perhaps from taphaph (to play a drum, timbrel, or tambourine). This is a timbrel or tambourine.
^CLXXXVII “dancing” = mecholah. 8x in OT. From machol (round dance); from chul (whirling around so dancing as in a circle or writhing in pain; used particularly for the pain of childbirth or from writhing due to fear; can also be falling in pain or waiting). This is a dance.
^CLXXXVIII “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.
^CLXXXIX “child” = yachid. From yachad (to join, be united). This is united, sole, solitary, only, or desolate. It can also mean beloved or darling.

^CXC {untranslated} = hayah. Same as “was” in v1. See note VI above.
^CXCI “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^CXCII “tore” = qara. This is to tear or cut out in a literal or figurative sense. It can also be to revile or to apply eye make up – as though they are made to look larger.
^CXCIII “clothes” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.

^CXCIV “alas” = ahah. 15x in OT. This is alas or ah. It can be an exclamation of pain.
^CXCV “brought…very low” = kara + kara. This is to bow, crouch, kneel down, subdue. It is to bend the knee in many senses. It can also mean to smite, a woman crouching in childbirth, or bowing to worship God. 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.”
^CXCVI “cause of great trouble” = akar. 14x in OT. This is properly to stir water – figuratively it can be to trouble, harm, afflict, or worsen.

^CXCVII “opened” = patsah. 15x in OT. This is to open, part, rend. It often refers to the mouth.
^CXCVIII “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.
^CXCIX “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.
^CC “take back” = shub. Same as “turned back” in v8. See note XLIX above.

^CCI “gone” = yatsa. Same as “went” in v3. See note XXIX above.
^CCII “now” = achar. Related to “another” in v2. From achar (see note XIX above). This is after or the last part, following.
^CCIII “given” = asah. Same as “do” in v10. See note LX above.
^CCIV “vengeance” = neqamah. From naqam (a quarrel or vengeance); from naqam (to avenge, punish, have a grudge, execute). This is vengeance, or revenge – whether the act of vengeance or the drive towards vengeance.
^CCV “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.

^CCVI “thing” = dabar. Same as “say” in v10. See note LXI above.
^CCVII “grant” = 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.
^CCVIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^CCIX “months” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.
^CCX “go” = halak. Same as “went” in v5. See note XXXVII above.

^CCXI “wander” = yarad. Related to “Jordan” in v13. See note LXXX above.
^CCXII “mountains” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^CCXIII “bewail” = bakah. This is to weep, complain, or lament.
^CCXIV “virginity” = bethulim. 10x in OT. From the same as bethulah (virgin, maiden, or bride; figuratively, a place). This is virginity or a concrete sign of it.
^CCXV “companions” = rayah. 10x in OT– 9x in Song of Songs. From raah (to associate with). This is a companion, a love.

^CCXVI “go” = halak. Same as “went” in v5. See note XXXVII above.
^CCXVII “sent…away” = shalach. Same as “sent” in v12. See note LXX above.
^CCXVIII “departed” = halak. Same as “went” in v5. See note XXXVII above.
^CCXIX “companions” = reah. Related to “companions” in v37. 2x in OT– 1x in Judges 11 of Jephtah’s daughter’s companions & 1x in Psalm 45 of the bride’s companions. From rea (associate, companion, friend, neighbor, or other; close family or a lover); from raah (see note CCXV above). This is a female companion or attendant.

^CCXX {untranslated} = hayah. Same as “was” in v1. See note VI above.
^CCXXI “end” = qets. From qatsats (to cut or chop off in a literal or figurative sense). This is outer border, end, or extremity. It can also mean infinite.
^CCXXII “made” = nadar. Same as “made” in v30. See note CLIX above.
^CCXXIII “slept with” = yada. Related to “why” in v7. See note XLIV above.
^CCXXIV “man” = ish. Related to {untranslated} in v1 & “outlaws” in v3. See note IV above.
^CCXXV “arose” = hayah. Same as “was” in v1. See note VI above.
^CCXXVI “custom” = 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.

^CCXXVII “four” = arba. From raba (to make square or be four-sided). This is four.
^CCXXVIII “days” = yom. Same as “time” in v4. See note XXXI above.
^CCXXIX “go out” = halak. Same as “went” in v5. See note XXXVII above.
^CCXXX “lament” = tanah. 2x in OT. Perhaps related to tanah (to hire, bargain with a prostitute). This is to recount, commemorate, celebrate, lament.